Presbyterianism 



Its Principles and Practice 

By 

Si L. Morris, D. D., LL. D. 
«% 

Executive Secretary of Home Missions, 
Presbyterian Church in the 
United States 



Author of 
"At Our Own Door" 
"The Task That Challenges" 
and 

"Christianizing Christendom" 



"Hold fast the form of sound words." 2 Tim. I : 13. 
"Study to show thyself approved unto God, a workman 
that needeth net to be ashamed rightly dividing the word 
of Truth." 2 Tim. 2:15. 

"Earnestly contend for the faith which was once delivered 
unto the saints." Jude 3. 



1922 



Presbyterian Committee of Publication 
Richmond, Va., Texarkana, Ark.-Tex. 



.fAU 



Copyright 1922 

BY 

Presbyterian Committee of Publication 
Richmond, Va. 



printed in u. s. a. 

BY 

WHITTET & SHEPPERSON, RICHMOND, VA. 

©CI.A677757 

1922 



[J 

c 



Contents 

i. presbyterianism — a system 1 

ii. presbyterianism in history 19 

iii. presbyterianism and calvinism 42 

iv. presbyterianism and church polity 58 

v. presbyterianism and the sacraments 77 

(The Lord's Supper.) 

vi. presbyterianism and the sacraments 87 

(Baptism.) 

vii. presbyterianism and the covenant 102 

(Infant Church Membership.) 

viii. presbyterianism in action 118 

ix. presbyterianism and catholicity 140 

X. PRESBYTERIANISM AND MISSIONS 150 



preface 



HE purpose of this study of the distinctive principles of 



Presbyterianism is not controversial but undeniably apolo- 



getic. It is not in any sense an attack upon systems which 
differ from the Presbyterian, but it is an avowed defense of the 
latter. In this strenuous age which tolerates only short sermons, 
necessarily devoted almost exclusively to Evangelism and Mis- 
sions, there is neither time, patience nor opportunity for instruction 
in the doctrinal principles, which are the fundamental basis of 
faith, and which contribute materially to the development of intel- 
ligent Christian character. 'As a consequence a generation of 
Presbyterians has arisen which knows not Calvinistic theology and 
Presbyterian polity. Sentimentalism and indifference to truth are 
calculated to produce moral flabbiness instead of the rugged char- 
acters of our forefathers who bequeathed to posterity civil and 
religious liberty by their moral heroism and sacrificial service. 

As an illustration, one of our greatest city churches, having an 
official body of elders and deacons numbering about thirty, asked 
their pastor to organize them into a class for studying the princi- 
ples of their Church. At the first meeting the pastor asked the 
significance of the word "Presbyterian." Not a man in the num- 
ber could answer. This case is not unique, but the normal type 
of the average body of Presbyterian officers. 

The object of this treatise on Presbyterianism is to meet the de- 
mands of the Church for doctrinal instruction. The difficulty in 
the preparation of a suitable Text-book for denominational classes 
is to avoid the merely technical and make it popular enough to 
interest thoughtful young people and the average layman, and at 
the same time to give it sufficient scholarship to stand the test of 




criticism. The task is so difficult that it may fail to satisfy either 
the layman or the scholar. 

The Presbyterian Church has no denominational "Shibboleth" 
with which to rally the masses, — which is both an advantage and a 
disadvantage. The advantage gained is that it prevents Presby- 
terianism from being narrow and sectarian, but it is at a distinct 
disadvantage in contending with the bigot characterized by intense 
sectarian propaganda and proverbial zeal. The task of Presby- 
terianism is to produce a loyal, intelligent membership, stalwart in 
faith and character, yet liberal towards all evangelical denomina- 
tions. This attempt to accomplish the impossible is measurably 
successful in cultivating catholicity on the one hand and denomina- 
tional loyalty on the other. 

This discussion of Presbyterian principles and practice is in- 
tended as a contribution to the cause of that type of Christianity 
which knows its fundamental faiths and joins heart and hand with 
all God's hosts in the advancement of the common kingdom, hav- 
ing "one Lord, one faith and one baptism." The writer during 
his pastorate suffered for lack of such a treatise, which could be 
put into the hands of an inquirer willing to investigate truth for 
himself at the cost of time and thought. The author's purpose 
is not only to meet this long-felt want on the part of pastors, but 
also to furnish a Text-book, which can be used by our ministry in 
classes of young people, training for intelligent leadership, by 
Bible Classes in our Sabbath Schools seeking instruction in the 
principles of their Church, and by laymen who are dissatisfied 
with their lack of information and are ambitious to be "workmen 
that need not be ashamed, rightly dividing the word of truth." 
In some cases Mission Study Classes might be willing to examine 
the fundamental principles of a Church, which by its intelligent 
zeal has led ell denominations in the great field of missionary 
activities. 



To meet the need of the denomination, in educating it? membet - 
ship for loyal service in the cause of Christ and His Kingdom, is 
surely a worthy ambition justifying the purpose of this study. 
Such has been the thought of the author in its production, which 
he now sends out on its mission with the sincere prayer that it 
may educate, stimulate and develop the spiritual life of the Church, 
which will bring forth the fruit, in future generations, of more 
intelligent and consecrated leadership of the Lord's militant hosts. 

Samuel Leslie Morris, 

Atlanta, Ga. 



vii 



CHAPTER I 



JJresftptenantem— 3 g>p*tem. 

Truth is ever consistent with itself. Given a few fundamental 
principles and they necessitate certain other kindred truths form- 
ing a complete system. As in a well-articulated fabric of network 
each separate stitch binds the constituent parts — or unravels the 
whole — so the web of divine truth is woven like the robe of the 
Master, without seam throughout. This is alike true in the realm 
of Nature, in the domain of Philosophy and in the sphere of 
Religion. 

Basic Principle. 

The Natural Sciences are based largely upon this principle. 
By virtue of this fact the comparative anatomist can reconstruct 
the entire skeleton of an extinct animal from the merest fragment 
of a bone. The records of science furnish well-authenticated cases 
where such men as Professors Owen, Kaup and Cuvier, from 
fragments of bone or tooth, have restored the entire skeleton of 
prehistoric species, and subsequent discoveries have corroborated 
the correctness of their conclusions. Systems of philosophy are 
likewise held together by kindred and consistent principles. 

In keeping with this same principle Calvinism constitutes a well- 
articulated system of truth, which not only hangs together by 
virtue of its logical consistency, but involves the whole of Pres- 
byterian conception of theology and life. The denial of scriptural 
predestination, for example, consistently necessitates the rejection 
of the sovereignty of God, divine foreknowledge, special providence, 
limited atonement, human inability, the sole efficiency of the Spirit 
in regeneration, and the final perseverance of the saints. One 
stitch dropped from the web of divine truth rends it in twain, or 
warps the whole, according to the bias of perverted human judg- 
ment. William of Orange, the illustrious Calvinist, author of 
religious liberty throughout the Anglo-Saxon world, according to 

1 



Macaulay, declared that he could not abandon the doctrine of 
predestination without abandoning with it all his belief in a 
superintending providence and becoming a mere Epicurean. 

The Presbyterian System. 

While the Presbyterian form of Government is not a part of 
the Calvinistic system of theology, yet the two are so closely 
related that any hybrid alliance of Arminian theology and Pres- 
byterian polity has never prospered but has eventually fallen apart 
by reason of the fact that they constitute an unsympathetic and 
illogical coalition. 

The Presbyterian system, based on the infallible Word,, sus- 
tained by its irresistible logic and reinforced by its inherent 
philosophy, — as expounded and defended in this treatise, — is taken 
in its broadest sense, as embracing both Calvinistic theology and 
Presbyterian polity with all the kindred and distinctive principles 
involved. No claim will be advanced that Presbyterianism, as 
thus defined, is essential to the existence of the Church — much 
less as necessary to salvation — but it will be advocated as the 
most scriptural of all Biblical systems and, therefore, fundamental 
to the well-being of the Church. The things essential to salva- 
tion are common to all evangelical branches of the Church; and 
certain of the distinctive elements of the Presbyterian system 
are shared also by various religious bodies in one way or another. 

Distinctive Principles. 

The purpose of this preliminary chapter is to outline briefly the 
general and distinctive principles of Presbyterianism, which will be 
enlarged, illustrated and re-enforced by appeals to the Word of 
God in subsequent chapters. Passing by those vital principles 
held in common with other denominations, such as Inspiration of 
the Scriptures, the Deity of Christ, the Atonement, Justification 
by Faith, the Necessity of Regeneration, etc., this inquiry will be 
confined to the four essentials of Presbyterianism : 



2 



I. 



The Word of God as contained in the Scriptures of the 
Old and New Testaments is the only infallible rule 
of Faith and Practice. 

Presbyterianism bases its claims entirely upon the Word of 
God. Nothing else is accepted as authority ; and arguments based 
upon history, reason or philosophy may be cited as additional 
testimony, but they are not the final nor forceful appeal. The state- 
ment of this first principle will inevitably be challenged and met 
by the assertion that all denominations advance the same claim for 
the scripturalness of their respective systems ; and yet, in the prac- 
tical application of the principle, there is a vast and important 
difference. 

Variations Illustrated. 

The Roman Catholic Church bases its claim upon the Scriptures, 
but not exclusively. It places the Church and even traditions on 
equal footing with the Word. Recently the writer and a Romish 
priest were drawn into an argument as to the ultimate authority in 
religion, and when the former quoted Scripture, the priest appealed 
to the Church as the authority that producd the Scriptures, and 
that determined the canon of Scriptures, and, therefore, as the 
supreme authority. This fact, therefore, sets aside its claims as 
being based solely on the Word of God. 

The Rationalist and others profess to accept the Scriptures as 
authority, but when confronted with the scriptural doctrines of the 
Sovereignty of God and the free-agency of man, they reject the 
former on the ground that the two are in their judgment contra- 
dictory in the sphere of reason. This is equivalent to setting up 
their finite human judgment, perverted by sin, as of higher 
authority than the Bible. There is beyond all question a legiti- 
mate place for reason in enabling us to understand and interpret 
divine Revelation. The Scriptures appeal always to reason and 
never ask us to accept anything which is inconsistent with it ; but 
there are mysteries, — "the deep things of God," — beyond the 
power of human comprehension to grasp fully in our present 

3 



limited understanding. Such must be accepted by faith in the 
spirit of the Apostle, who exclaimed : "O the depth of the riches 
both of the wisdom and knowledge of God!" If every man 
were at liberty to accept only that part of revealed truth which 
appeals to his judgment, there would be no uniform standard. 
It would be as variable as individual thought. Presbyterianism, 
therefore, while recognizing the value and function of human 
reason in ascertaining "the mind of the Spirit," makes it bow to 
the authority of God's Word as supreme. 

Speaking for another large denomination of Christians, Dr. 
Wayland says : "The New Testament, the whole New Testament 
and nothing but the New Testament is our religion." This sets 
aside practically the entire Old Testament — as if the New Tes- 
tament were a complete substitution for it, instead of a supplement. 
The butterfly is not a different creature from the caterpillar, but 
is the same creature with wings. In like manner the Old Tes- 
tament is the same body of Truth more perfectly developed in the 
New. As one has strikingly said: "The New Testament is con- 
cealed in the Old; the Old Testament is revealed in the New." 
Instead of accepting a part of the Word as authority, Presby- 
terianism says: "The Bible, the whole Bible and nothing but the 
Bible is our authority." 

Still one more important difference exists in the use of Scrip- 
ture as the basis of truth. Some earnest Christian people appeal 
to isolated texts and build their systems upon scriptural quotations 
scattered at random throughout the Word. Anything can be 
proved from Scripture by this method — which accounts for the 
variety of sects that claim scriptural foundation. Presbyterianism 
insists that its system consists of fundamental principles which are 
embodied in the Word of God "from Genesis to Revelation," and 
are so interwoven throughout the whole fabric that they cannot be 
set aside without destroying the Bible itself. 

This contention is of sufficient importance to justify an illustra- 
tion as a specimen: The form of government by "Elders" runs 
through the whole Bible. The "Elders" come to view in the book 
of Genesis, which can be verified by any concordance. In Exodus 
18:25 and 24:9; and again in Numbers 11, 16-30, a selection 



4 



of "seventy" Elders from the total number is the foundation 
of the Sanhedrim, the highest church court of the Old Tes- 
tament. In the New Testament, it is said, "They ordained them 
elders in every church/' Then again in Revelation, which closed 
the canon of Scripture, John looked through the open door in 
heaven and saw, "Round about the throne four and twenty seats ; 
and upon the seats four and twenty elders sitting clothed in white 
raiment, and they had on their heads crowns of gold." So after 
the manner of this illustration the Presbyterian system bases itself 
not simply on isolated texts of Scripture, but is traced throughout 
the Word of God, and belongs to every dispensation of the 
Church. 

Presbyterianism never once asks, What saith "antiquity" ; what 
saith "tradition"; what saith aesthetic "culture"; or what saith 
"historic" practice; but its sole inquiry is, what "saith the Lord?" 
It institutes no new methods, tolerates no improvement on God's 
ordained means, and attempts no changing of the machinery to 
suit the times. Its appeal is solely "to the law and to the testi- 
mony." Where God speaks, it speaks; where God is silent, it is 
silent. It bows to God's Word as the sole authority, and it bows 
to nothing else. 

II. 

Its System of Theology known as Calvinism exalts the 
Sovereignty of God and emphasizes the Free- 
Agency of Man. 

Calvinism places God on the throne of the universe as supreme 
Ruler in heaven and on earth, guiding the worlds in their orbits 
and equally the mote that floats in the sunbeam, and as "fore- 
ordaining for his own glory whatsoever cometh to pass." From 
the dozens of scriptural texts supporting this statement space 
permits only one as a specimen : 

"And we know that all things work together for good to them 
that love God, to them who are the called according to His pur- 
pose. For whom He did foreknow, He also did predestinate to 
be conformed to the image of His Son, that He might be the 



5 



firstborn among many brethren. Moreover whom He did pre- 
destinate, them He also called, and whom He called, them He 
also justified; and whom He justified them He also glorified." 
(Romans 8:28-30.) 

For those who accept implicitly the statements of Scripture 
this is sufficient. If it does not carry conviction, it would be 
unavailing to cite the hundreds of other proof texts equally per- 
tinent and forceful. 

Scope. 

Calvinism is not simply a system of theology based upon 
divine revelation, but it is as well a philosophy, which is the only 
adequate solution of the universe, and the only intelligent interpre- 
tation of providence. Predestination is the expression of the 
purpose which in eternity past planned the universe according to 
divine wisdom. Providence is the unfolding of the plan in the 
execution of that eternal purpose. William of Orange asserted 
that he believed in predestination, because he could not worship a 
God who created a universe without a plan and governed without 
a prearranged purpose. Many who reject the name unwittingly 
accept the fact, as may be seen by the following conversation be- 
tween a Presbyterian minister and an Arminian lady : 

Lady: "Do you believe in the doctrine of Predestination?" 

Minister: "Certainly, and so do you." 

Lady: "Indeed, I do not." 

Minister : "Do you believe in the necessity of being born 
again ?" 

Lady : "Most assuredly." 

Minister: "Who is the author of the new birth?" 
Lady: "Why, God of course." 

Minister: "Do you think God regenerates a soul without a 
previous purpose or without an intention to regenerate?" 
Lady: "Why, certainly not." 

Minister : "Well, does it make any material difference whether 
God formed that purpose to regenerate your soul ten minutes 
beforehand or ten million years previous to the event?" 

Lady: "I suppose not." 



6 



Minister: "Very well; that previous purpose to regenerate 
your soul is what in Scripture is denominated predestination." 
Lady : "Well, I never understood it before." 

Sovereignty vs. Free-Agency. 

Predestination is the truth viewed from the divine standpoint, 
but Calvinism insists equally upon the free-agency of man, which 
is the truth viewed from the human standpoint. To demonstrate 
that there is no contradiction between divine sovereignty and 
human free-agency is a difficult task; but the truth may be 
illustrated in various ways. The writer in the night once heard 
the great town clock striking twelve, and at the very same moment 
in his room the small clock was striking the same hour. There 
was no connection between the two. Each was running accord- 
ing to its own schedule, yet they struck the hour simultaneously. 
In like manner the divine purpose in no way forces the human 
will ; and yet they may and do coincide perfectly. 

Not only are the two taught in the Word of God, but often in 
the same text, as for example, in Phil. 2:12-13: "Work out your 
own salvation with fear and trembling," is a mockery if man is a 
machine and without free-agency. But immediately the Apostle 
adds, "For it is God that worketh in you both to will and to do 
of His good pleasure." If that does not affirm absolute depend- 
ence upon "the good pleasure" of God, both as to the "will" as 
well as to the "deed," then human language is utterly inadequate to 
express thought. 

Illustrations. 

Scriptural illustrations are hereby cited as the most effective 
proofs of the truth under consideration. The advantage of 
scriptural illustrations is not that God deals with Biblical charac- 
ters in a more direct and providential way than with his children 
in the twentieth century, but in scriptural incidents and charac- 
ters we are permitted to look behind the scenes and see the pur- 
pose and working of divine Providence, thereby making them 
"examples ; and they are written for our admonition upon whom 
the ends of the world are come." One illustration is taken from 



7 



the Old Testament and the other from the New, showing the 
principles are the same in all ages. 

Old Testament Illustrations. 

The story of Joseph is the historic and inspired interpretation 
of the prearranged plan of an individual life and of its detailed 
fulfilment by human means according to the divine purpose in the 
execution of the decrees of God. Prophecy plays its part in "the 
dreams," which foreshadow Joseph's future preeminence over his 
brethren; but unless an event is fixed by predetermined decree 
beyond contingency, its fulfilment could not be predicted. The 
free-agency of man is conspicuous in the use of means, as revealed 
in the wicked deed of his brethren acting voluntarily and accord- 
ing to their evil impulses, as well as all the natural events in the 
story leading to the climax. At length comes the full explanation 
of the relation between predestination and providence through 
the lips of Joseph, the inspired "interpreter" of divine providence, 
as he comforted his conscience-stricken brethren with the assur- 
ance : "It was not you that sent me hither but God, for God did 
send me before you to preserve life, to preserve you a posterity in 
the earth and to save your lives by a great deliverance. As for you, 
ye thought evil against me, but God meant it unto good." (Gen. 
45 :5, 7 and 50:20.) If we had a similarly inspired interpretation 
of any human life it would reveal the same divine purpose, the 
same use of natural means, the same benevolent ends and the same 
fulfilment of the wise provisions of mercy for the future welfare 
of God's children ; for He is "The same yesterday, and today and 
forever." 

Edward Everett Hale has a beautiful tale based on the story 
of Joseph designed to illustrate divine providence and to show 
the consequences which would inevitably result from any inter- 
ference with God's plans for the world's welfare. The story is 
entitled, "Hands Off." It represents a man in another stage of 
existence looking down upon Joseph in the hands of the Midian- 
ites. By his ingenuity Joseph manages to escape from his captors 
the first night of his captivity and had just reached the outer limit 
of the camp when a dog barked and awakened his captors, and 



8 



Joseph was returned to his captivity. The onlooker proposed to 
interfere and kill the dog before he alarmed the camp. Then 
Joseph would have reached home in safety and his bitter trials 
have been avoided. But his guardian said, "Hands Off." To let 
him see the evil consequences of his interference, he transferred 
him to another world where he could try his experiment. There 
he killed the dog, and Joseph escaped and reached home safely, 
his father rejoiced and his brothers were comforted. But when 
the famine came there had been no Joseph to store the corn 
against the day of evil. Palestine and Egypt were starved. 
Great numbers died and the rest were so reduced they were 
destroyed by the savage Hittites. Civilization was destroyed. 
Egypt was blotted out. Greece and Rome remained in a barbarous 
state. The whole history of the world was changed, and countless 
evils resulted, because a man in his misguided policy killed a dog 
and saved Joseph from present trouble to his future loss and to 
the dire distress of a wretched world. 

New Testament Illustrations. 

In the parable of the Lost (Luke XV) with its three parts — 
The Lost Sheep, The Lost Money, and The Lost Son — Jesus 
himself furnishes the most striking illustration of the harmony of 
divine sovereignty and human free-agency. In the first two parts 
of the Parable, the shepherd goes out after the "lost sheep" and 
the woman searches for the money, representing the seeking love 
of God in taking the initiative in salvation — while the shepherd 
bringing it home on his shoulder and the woman restoring the 
money, implied the absolute necessity and sole efficiency of divine 
grace in the salvation of a soul. From the divine standpoint, the 
soul is brought back upon the shoulders of the Great Shepherd, as 
if it were wholly the result of irresistible grace. That, however, 
is only one side of the picture. It takes the last part of the story 
to represent the human aspect of salvation. The prodigal son 
comes back of his own accord, as if salvation were conditional 
solely upon human free-agency in the use of means. In one sense, 
every lost soul is brought back in the everlasting arms of mercy. 
In another sense, each soul comes back by its own voluntary act in 



9 



response to the seeking love of God. If it had not been for the 
sovereign, enabling grace of God, typified by the act of the 
Shepherd seeking and bringing back the lost, there could never 
have been the voluntary coming back of the lost, represented by 
the return of the penitent prodigal. In the philosophy of the plan 
of salvation, Calvinism is, therefore, the only consistent and 
sufficient explanation of all the facts involved and recounted in the 
revelation of divine truth. 

Analogy. 

The truth may be illustrated and emphasized by the analogy 
of human artifice and device. In the construction of a magnificent 
building, the architect draws the plan in all the minute details, 
which the contractor executes strictly according to prescribed 
specifications. In the weaving of some exquisite fabric of rare 
beauty the designer must first furnish the perfect pattern before 
the weaver can translate it into the finished product. In like 
manner predestination is the eternal purpose of God by which 
Divine Wisdom, anticipating all the contingencies of life, arranged 
the plan of the universe according to a perfect pattern. Divine 
Providence is the translation of the pattern into the fabric of 
human life, controlling all the movements and weaving all the 
threads into the finished product. God is the designer and we 
are the weavers. He furnishes the threads of warp and woof, 
while we move the shuttles in daily duties and in loving service to 
complete the immortal web of character and achievement. 
Tapestry weavers work on the wrong side of the fabric, never 
beholding the artistic splendor until the work is completed. So 
we play our part largely by faith, until at length we are amazed 
and thrilled at the beauties and glory of our poor humble lives 
as they fit into the perfect plan of God, interpreted in the light of 
eternity. 

III. 

The Presbyterian Polity is Government by Elders. 

It is not its Calvinistic theology but its form of government that 
gives its name to the Presbyterian Church. The term "Presby- 
terian" is a Greek word — Presbuteros — which is universally trans- 



10 



lated "Elder" in the New Testament. Only once in the English 
Bible does it occur in the original form. In I Tim. 4:14 Paul 
reminds Timothy that he was ordained "with the laying on of 
the hands of the Presbytery" There the word is Presbuterion — 
differing only by one or two letters from Presbyterian, and it 
signifies a body of Elders acting in an official character. In the 
Greek of the New Testament as written by the Apostles, "Pres- 
byterian" in its various forms occurs about 70 times. In the Old 
Testament written in Hebrew, the equivalent word for "Elder" is 
"Zaken" and occurs over 200 times ; so the word "Presbyterian" is 
found in the original Scriptures nearly 300 times. 

It would be indeed a revelation to most people if the Bible were 
translated literally. The fifteenth chapter of Acts would read: 
"They determined that Paul and Barnabas . . . should go up 
to Jerusalem unto the apostles and presbyters" ; and "the apostles 
and presbyters came together to consider this matter"; "and as 
they went through the cities they delivered them the decrees for 
to keep that were ordained of the apostles and presbyters." Other 
passages of Scripture are equally striking: "Ordained presbyters 
in every church" ; "and from Miletus he sent to Ephesus and called 
the presbyters of the Church" ; "for this cause left I thee in Crete 
that thou shouldest set in order the things that are wanting and 
ordain presbyters in every city." Through the open door of 
Revelation John looked into heaven and said : "Round about the 
throne were four and twenty seats and upon the seats four and 
twenty presbyters. ... In the midst of the presbyters stood 
a lamb as it had been slain . . . and the four and twenty 
presbyters fell down and worshipped Him that liveth forever and 
ever." Presbyterian is, therefore, a Greek word which signifies 
a church governed by elders, — or presbyters as it is in the original. 

Forms o£ Church Government. 

In the United States the official government statistics show that 
there exists 201 separate and distinct denominations, but there are 
only three primary forms of Church Government. Every denomi- 
nation on earth is a modification or a variation of one of these 
forms : 



ii 



Episcopal. 

The first is known as the Episcopal, and in its more extreme 
form called Prelatic in the Roman Catholic Church. It means 
government by "bishops" and corresponds in the political world 
to monarchy. It is the rule of the one man power, — the superior 
having subordinates under his direction and control. James I. 
King of England, although reared a Presbyterian, soon perceived 
that Presbyterianism would not tolerate tyranny in monarchs and 
said : "Presbytery agreeth with monarchy as well as God and the 
devil." His misguided son, Charles I. attempted to suppress Pres- 
byterianism in the interest of Episcopacy and adopted the motto : 
"No bishop, no king." This meant that if the church were allowed 
too much liberty in self-government, the people would soon demand 
greater liberty in the state. 

Congregational. 

The second is known as the Congregational form from the fact 
that each church is governed by the popular vote of the congre- 
gation. It is sometimes called Independency, because each church 
is a law unto itself and not bound by any rules enacted by its own 
denomination. The most ignorant or the youngest church member, 
has equal vote in determining vital doctrines or far-reaching poli- 
cies, as the most experienced. Two churches of the same denomi- 
nation in the same city may vote precisely the opposite to each 
other in matters of faith and practice. This form is exactly the 
opposite of the Episcopal — with its one-man power of the bishop. 

Presbyterian. 

Between these two extremes is the Presbyterian form. It is 
government by representatives, elected by the people, known as 
"elders" in the English version, or presbyters according to the 
Greek, as written by the Apostles. In the political world, it is 
known as the Republican form of government. Calvinism and 
Republicanism go ever hand in hand. John Calvin reconstructed 
the Presbyterian form — which had lapsed and been practically 
suppressed by the hierarchy of Rome — and modeled it strictly after 
the scriptural type and Apostolic practices. The Republic of 



12 



Geneva was his twin creation — church and state having practically 
the same polity. Is it any wonder that Ranke, one of the greatest 
of historians, said : "John Calvin was the virtual founder of 
America" — because it is a Republic embodying Calvin's principles. 

D'Aubigne, who wrote the history of the Reformation, declares : 
"Calvin was the founder of the greatest of republics. The Pil- 
grims, who left their country in the reign of James I., — and, land- 
ing on the barren soil of New England, founded populous and 
mighty colonies, — were his sons, his direct and legitimate sons; 
and that American nation which we have seen growing so rapidly 
boasts as its father the humble Reformer on the shores of Lake 
Leman." 

The Government of the United States is modeled after the Con- 
stitution of the Presbyterian Church. The Hon. W. C. Preston, 
one of the greatest orators of South Carolina, saw the resemblance, 
saying : "Certainly it was the most remarkable and singular coin- 
cidence that the Constitution of the Presbyterian Church should 
bear such a close and striking resemblance to the political Consti- 
tution of our country." 

As the founders of the American Republic and the authors of 
its Constitution were largely Presbyterian, it is not surprising that 
their church should have formed a model for their political crea- 
tion. Chief Justice Tilghman furnishes this explanation: "The 
framers of the Constitution of the United States borrowed very 
much of the form of our Republic from the Constitution of the 
Presbyterian Church of Scotland." 

This form of government, — Republican in state and Presby- 
terian in church — may be traced in the Scriptures from Genesis to 
Revelation with the help of any concordance by examining each 
text of Scripture where occurs the word "elder" in the English — 
or presbyter in the Greek. The following is a brief exposition of 
these principles based solely on the Scriptures : 

THE ELEMENTS OF THE PRESBYTERIAN FORM OF 
GOVERNMENT. 

1. The Election by the people of their representatives. 
When it became necessary to select one as a witness of the 



13 



resurrection of Christ, (see Acts 1 :13-26), either there were only 
two men, "Justus and Matthias" who possessed the necessary 
qualifications; or else they were considered the best qualified 
among their number, and were nominated for election. It mat- 
ters not whether the "lots" cast were "ballots," or an appeal to 
God by casting lots to choose between the two names. In either 
case it exhibited the church exercising its right of choice. The 
sixth chapter of Acts is more explicit in its account of the church 
in its first election of the deacons ; while Acts 14 :23, in selecting 
their Elders makes the striking statement in the Greek that they 
were "elected by a show of hands." These citations are sufficient 
to prove the right of the people to elect their own representatives 
contrary to the one man power of "appointing" — with its tendency 
in all ages to develop into "lords over God's heritage." 

2. The Identity of Elders and Bishops as different names 
for the same office. 

They are almost universally denominated "elders," but six times 
are designated "bishops." In every instance the context makes it 
perfectly plain that they are identical. In Phil 1:1, the Epistle is 
addressed to the "bishops and deacons." As elders are not men- 
tioned, and as they are spoken of in the plural number, it is evident 
these "bishops" are local officers co-ordinate with deacons, and the 
same as those in other churches who are spoken of as elders. This 
amounts to an unanswerable demonstration in Acts, 20:17, where 
it is said Paul called for the "elders of the church" of Ephesus, 
and in verse 28 calls them bishops (See Revised Testament). Just 
one more illustration should surely suffice. Addressing Titus in 
Chapter 1 :4, Paul speaks of them as "elders," and in verse 7 as 
"bishops." Throughout the entire Scriptures, bishop is invariably 
used as the name of a local officer. Jewish Christians called them 
elders — as they were so designated in their synagogues, — while the 
Gentile Christians spoke of them as bishops, the name of certain 
local town officers. 

Even the great scholars of the Episcopal Church — which has its 
diocesan Bishops — admit that these scriptural "bishops" were 
entirely different from the diocesan Bishops of their church. The 

14 



late Rev. Arthur Penrhyn Stanley, D. D., Dean of Westminster 
Abbey, intimate friend of Queen Victoria, in a public address, 
uttered the following remarkable words: "The most learned of 
all of the bishops of England, whose accession to the great See of 
Durham has recently been welcomed with rare unanimity by the 
whole Church of England, has, with his characteristic moderation 
and erudition, proved beyond dispute in his celebrated essay, at- 
tached to his edition of St. Paul's Epistle to the Philippians, that 
the early constitution of the apostolic churches of the first century 
was not that of a single bishop, but of a body of pastors, indiffer- 
ently styled bishops or presbyters, and that it was not until the 
very end of the apostolic age that the office we now call Episcopacy 
gradually and slowly made its way into Asia Minor ; that Presby- 
tery was not a later growth out of Episcopacy, but that Episco- 
pacy was a later growth out of Presbytery; that the office which 
the apostles instituted was a kind of rule, not by bishops, but of 
presbyters ; and that even down to the third century presbyters as 
well as bishops possessed the power of nominating and consecrat- 
ing bishops ; and besides, there were, from the commencement of 
the middle ages down to the Reformation, large exceptions from 
the principle of Episcopal government which can be called by no 
other name than Presbyterian/' 

Canon Venables in the Encyclopaedia Britannica and Edwin 
Hatch, Bampton Lecturer, make the same admission. Edward 
Gibbon in the Rise and Fall of the Roman Empire, — not himself a 
Christian, — states that Elder and Bishop were identical during 
the first centuries of the Christian Era. Speaking of the govern- 
ment and administration of the Church prior to the Council of 
Nice, he says, "The public functions of religion were solely en- 
trusted to the established ministers of the Church, bishops and the 
presbyters, — two appellations, which, in their first origin, appear 
to distinguish the same office and the same order of persons. The 
name of presbyter was expressive of their age, or rather of their 
gravity and wisdom. The title of bishop denoted their inspection 
over the faith and manners of the Christians who were committed 
to their pastoral care." 



15 



3. A Plurality of Elders in every Local Church. 

Without exception every scriptural allusion to the officers of a 
church shows this plurality. "Ordained elders (plural) in every 
Church," (Acts 14:23). "From Miletus he sent to Ephesus and 
called for the elders (plural) of the Church," (Acts 20:17) ; "eld- 
ers (plural) in every city," (Titus 1 :4). If the Scriptures are our 
guide as to the constitution of the Church, it must be universally 
admitted that in the Apostolic age there was a plurality of elders 
in every Church. Charles Spurgeon, the greatest preacher of 
modern times was so deeply impressed with this fact that he in- 
sisted on having a body of elders in the great Baptist Church, of 
which he was pastor, — making himself and his church Presby- 
terian in form of government. 

4. In the New Testament ordination is always by a church 

court, and not by any bishop or one man power. 

Individuals practised "laying on of hands" in case of sickness for 
miraculous healing or for the impartation of spiritual gifts ; but in 
the setting apart of officers for service, their ordination was always 
by church courts. See Acts 6th chapter where the deacons were 
so ordained; Acts 13:1-3 where missionaries were thus set apart, 
and specifically I Tim. 4:14 where the statement is unmistakable 
that Timothy was ordained to the ministry "with the laying on of 
the hands of the Presbytery." 

5. A Gradation of church courts with the right of appeal 

from the lower to the higher. 

For confirmation of this principle the 15th Chapter of Acts 
should be most carefully examined. Briefly stated, the inspired 
narrative furnishes the following summary of the facts : 

(1) In the church at Antioch a question of rites and cere- 
monies arose as to the necessity of circumcision. (2) This con- 
troversy between Paul and Barnabas on the one side and the false 
teachers on the other, could not be settled by the local church at 
Antioch. (3) The question was referred to an ecclesiastical as- 
sembly composed of apostles and elders at Jerusalem. (4) After 
much deliberation a decision was reached and a deliverance promul- 



16 



gated by this higher church court of apostles and elders. (5) The 
decision was rendered not to affect simply Antioch where it origi- 
nated, but the whole church; for the records state: "and as they 
went through the cities, they delivered them the decrees for to 
keep that were ordained of the apostles and elders which were at 
Jerusalem. ,, (Acts 16:4). 

These, therefore, are the five elements which entered into the 
constitution of the apostolic church: (1) The election of repre- 
sentatives by the people; (2) the identity of bishops and elders as 
different names for the same officers; (3) a plurality of such 
bishops or elders in each local church; (4) ordination by a church 
court ; and (5) a graduation of such courts with the right of appeal 
from the lower to the higher. The world may be safely challenged 
to produce any denomination of Christians today where all these 
scriptural principles are practiced except in the Presbyterian 
Church. The conclusion is unassailable that if a scriptural model 
and apostolic practice are the sole determining factors, there is no 
Church on earth which has higher claim than the Presbyterian as 
the Apostolic Church. 

IV. 

The Spiritual Character of the Church. 

The principle announced by Christ, "Render unto Caesar the 
things which are Caesar's and to God the things that are God's," 
should forever settle and determine the fact, that there are two 
spheres of authority with distinct and separate jurisdiction. One is 
human government under kings or temporal rulers bearing the 
sword as their symbol of authority. The other is the church, a 
spiritual kingdom whose divine Head is the Lord Jesus, whose 
rulers are subject to Him and whose jurisdiction is spiritual, "min- 
isterial and declarative." As Christ himself repudiated temporal 
jurisdiction, stating, "My kingdom is not of this world," so the 
Presbyterian church embodies in its constitution the prohibition: 
"Synods and Councils are to handle or conclude nothing but that 
which is ecclesiastical; and are not to intermeddle with civil af- 
fairs which concern the commonwealth, unless by way of humble 
petition in cases extraordinary." 



17 



Presbyteries and General Assemblies have not always conformed 
their practice to these principles, and sometimes have violated their 
constitution and occasionally invaded the province of the state, but 
such violations have afterward been recognized and repudiated and 
their principles reaffirmed. The mistakes are temporary. The 
principles are eternal. 

These four general principles as thus expounded and hereinafter 
advocated constitute the substance of the Presbyterian system: 

1. The Word of God, as the only Rule of Faith and Practice. 

2. The Calvinistic Theology, involving Divine Sovereignty and 
Human Free-Agency. 

3. The Scriptural Form of Government by Elders. 

4. The Spiritual Character of the Church. 

With this brief exposition of the System, the effort will be made 
in the remaining chapters to justify these principles by an appeal 
chiefly to the Word of God, to History and to the results of the 
System in its practical working, as witnessed by the general con- 
sensus of the greatest scholars of all ages and all Creeds. 



18 



CHAPTER II 



Ernest Renan, brilliant scholar and skeptic, unconsciously 
awards to the Presbyterian Church Apostolic Succession in his oft- 
quoted sneer, "Paul begat Augustine and Augustine begat John 
Calvin;" to which other scoffers have added, "and John Calvin 
begat the Presbyterian Church." None familiar with the facts 
as crystalized in the verdict of History will dispute the essential 
correctness of Renan's statement — however they may repudiate, the 
scoffer's fling at the Presbyterian Church. 

In his Lectures on Calvinism, the late Dr. Kuyper, eminent the- 
ologian as well as Prime Minister of Holland, rendered substan- 
tially the same judgment, but traced the historic succession to a far 
more remote source, affirming: "The development of life is or- 
ganic and, therefore,, each new period roots in the past. In its 
deepest logic Calvinism had already been apprehended by Augus- 
tine ; had, long before Augustine, been proclaimed to the City of the 
Seven Hills by the Apostle in his Epistle to the Romans ; and from 
Paul goes back to Israel and its prophets, yea, to the tents of the 
Patriarchs." 

Apostolic Succession — Spurious. 

Advocates of "Apostolic Succession" appeal to history. Pres- 
byterianism with far more force lays claim to apostolic sanction, 
but at the same time it bases its claim on much higher ground — in 
a historic succession which runs through the entire Scriptures. 
The figment of a so-called succession of men ordained by bishops 
in one unbroken line reaching back to the Apostles is the "baseless 
fabric of a dream." It has been utterly repudiated by the ablest 
scholars of the Communion, which sets up the unfounded claim. 
The arch-bishop of Dublin, one of the great scholars of the Epis- 
copal Church and at one time the supreme head of the Church of 
Ireland, repudiated it in no uncertain terms, saying : "There is 

19 



not a minister in all Christendom who is able to trace up with any 
approach to certainty his own spiritual pedigree." Macaulay, the 
greatest of English historians and a member of the Church of 
England, nearly a century ago, hurled this challenge into the ranks 
of its advocates which has never been met: "The transmission 
of orders from the Apostles to an English clergyman of the present 
day must have been through a very great number of intermediate 
persons. Now it is probable that no clergyman in the Church of 
England can trace up his spiritual genealogy, from bishop to bishop, 
even so far back as the time of the Reformation. There remain 
fifteen or sixteen hundred years, during which the history of the 
transmission of orders is buried in utter darkness. And whether 
he be priest by succession from the Apostles depends on the ques- 
tion whether during that long period some thousands of events 
took place, any one of which may, without any gross improbability, 
be supposed not to have taken place. We have not a tittle of evi- 
dence to any one of these events. . . . If no evidence were 
admitted but that which is furnished by che genuine Christian liter- 
ature of the first two centuries, judgment would not go in favor 
of prelacy." 

Apostolic Succession — Genuine. 

False assumptions of bigotry should not, however, prevent the 
plea that in all the ages there has been a genuine succession of 
spiritual men, custodians of the truth, who have transmitted the 
faith from generation to generation in fulfilment of the promise, 
"Upon this rock I will build my church and the gates of hell shall 
not prevail against it." This guarantees the perpetuity of the 
Church — not of some sect asserting exclusive claims to the title, 
rights and prerogatives which are the inheritance of a common 
Christianity. 

Denominational Names. 

Not a denomination existing today under any ecclesiastical 
name can show unbroken identity to apostolic times. "Things, 
however, are older than their names." The precepts and practices 
of each existed before any one of them had organic life, and each 



20 



is a development of the preceding. Contrary to prevalent opinion 
and contrary to its preposterous claims, the Roman Catholic, in its 
modern form, is the youngest of all. Traced historically, the de- 
velopment of the church took place in the following order : 

From the necessity of the case, Independency existed first. 
This was due to imperfect organization and not to scriptural pre- 
cept. Individual churches must have sprung into existence, iso- 
lated and separated, with no possible means of communication 
among themselves, and, consequently with no means of organic 
life. That this condition was temporary and imperfect is very 
evident from the scriptural accounts and apostolic acts, which 
resulted in this incomplete organization, but took definite form at 
length in "Presbytery" (I Tim. 4:14) and "General Assembly" 
(Acts 15th Chap.). If anything can be established by scriptural 
precept and precedent, it can be demonstrated that the normal type 
of organized church life was Presbyterian. This is the consensus 
of opinion shared by scholars of all ages and various denomina- 
tions, as, for example : Canon Venables, Bishop Lightf oot, Dean 
Stanley and Edwin Hatch of the Episcopal Church, Jerome of the 
Roman Catholic, and Spurgeon of the Baptist. 

This Presbyterian form existed in its scriptural simplicity at 
least till the second century and in some sections possibly longer. 
Next came Episcopacy — long after apostolic times — growing grad- 
ually by means of prominent Presbyters assuming authority over 
their brethren by reason of recognized ability or metropolitan posi- 
tion. In due course of time this new and higher order of ministers 
was called "Bishops" and gradually became well-nigh the universal 
and established order. This explains the origin of Episcopacy, 
and even its ablest friends do not claim it was the scriptural order 
—but "historic." 

The Climax. 

Error ordinarily knows no such thing as arrested development. 
Very soon, therefore, among these unscriptural officials known as 
"Bishops," the most ambitious exalted themselves like "Diotrephes, 
who loved to have the pre-eminence." Consequently, there sprang 
up an order of arch-bishops, culminating finally in one head, su- 

21 



preme in authority, known as the Pope of Rome. The papacy was 
thus the latest development of organized church life, and which at 
length sought to suppress all others and conform the whole church 
to its unscriptural prelatic type. By fire and fagot, by rack and 
thumb-screws, by sword and Inquisition, by Knights of Columbus 
and political schemes, this Apostate Church seeks to "lord it over 
God's heritage" until it dominates the world in the interest of its 
system. 

Historic Presbyterianism. 

Having given this exposition of the rise of ecclesiastical orders, 
the purpose of this chapter is to trace "Historic Presbyterianism" 
through the ages, showing that its principles have repeated them- 
selves in the life and work of various tribes and nations ; and under 
its symbol of "The Burning Bush" it has lived and flourished even 
in the midst of the flames kindled by its enemies for its utter de- 
struction. Its motto, "Tamen non consumabatur" — signifying 
"Nevertheless it is not consumed" — is prophetic of its indestructi- 
ble and immortal life. 

I. 

Early Days of Christianity. 

Not only was Presbyterianism the scriptural type, but for the 
first century, at least, it was the typical form of the organic life 
of the whole church. Edward Gibbon, skeptic and historian, hav- 
ing no interest in supporting the claims of any denomination, as- 
serts in "The Rise and Fall of the Roman Empire" — quoted in 
our first chapter — that Presbyterianism was the type of the first 
centuries. In confirmation of this contention, he asserts that in 
North Africa alone there were more than a thousand bishops. 
They could not have been diocesan bishops in the prelatic sense, 
for one small section of North Africa would then have contained 
more bishops than there are dioceses throughout the whole world. 
It is perfectly evident, therefore, that they were only scriptural 
bishops in the Presbyterian sense, equivalent to elders. 

Jerome, the chief authority in the Roman Catholic Church, 
makes the same admission: "In the beginning of the Church, 



22 



bishop and presbyter were the same ; afterwards one, was chosen to 
preside over the rest, as a remedy for schism." "Let the bishops 
know," he adds, "that they are superior to presbyters rather by 
custom than by an actual appointment of the Lord." During the 
first and perhaps the second centuries there existed no bishop in 
the Episcopal sense and no prelate of the Roman Catholic type. 
No claim is made that the Presbyterian Church with its name and 
all of its well articulated system, existed continuously, but without 
fear of successful contradiction — if the testimony of history and the 
weight of scholarship count for anything — the type of the first 
ages was Presbyterian in its simplicity, and nothing else. 

Propagating the Faith. 

This was not only the age of martyrdom but the period of great- 
est missionary activity. Persecution itself has been used of God 
more than once as a means of scattering the seed of divine truth. 
As in the days of the Apostles, "They that were scattered abroad 
went everywhere preaching the word;" and as in modern times 
the founding of America was due to the persecutions of the mis- 
guided Stuarts of England ; so in all probability the period of mar- 
tyrdom scattered multitudes of these Christian missionaries into the 
uttermost parts of the earth. Fortunately it was before the rise 
of prelacy, and so they carried the simplicity and purity of the 
primitive faith among the Waldenses in the mountains of Italy, 
among the Celts of the British Isles and doubtless among other 
tribes and mountain fastnesses unknown in the annals of history. 

Historic Illustrations. 

As illustrations of this fact and in explanation of the existence 
of Presbyterian principles — though very imperfect in form and 
purity — among far distant countries, having no connection what- 
ever with each other, account will be given — though not in their 
historic order — of the most notable of these historic churches and 
their struggles. 

II. 

The Waldenses. 

In the northwestern part of Italy, nestling among picturesque 
mountains, situated in the province of Piedmont, are some of the 



23 



loveliest valleys of earth. Among these far-famed mountain ram- 
parts there exists today a vigorous Presbyterian Church, the de- 
scendants of the martyred Waldenses, who are often styled "The 
Israel of the Alps" by reason of their resemblance to God's chosen 
people of old, maintaining a pure faith and worship reaching back 
into the dim twilight of history. 

It would be claiming too much to assert they were Presbyterian 
in all their past and in all their parts, for that name had not yet 
become attached to any body of believers as a separate denomina- 
tion. At the same time, their practices and principles more closely 
allied them with Presbyterianism than with any other historic faith. 
They were not even Protestant, for they antedated the Reforma- 
tion and have always insisted that they were "not reformed be- 
cause they had never been deformed" 

The origin of the Waldenses has been, and will doubtless con- 
tinue to be, a matter of dispute. They themselves have stoutly 
asserted their claims as dating back to the time of the Apostles. 
The road from Rome into Gaul and Spain led through these val- 
leys, and it is believed that early disciples of Christianity planted 
the pure gospel here in their journeys westward. Others maintain 
that this ancient church had its beginning in the refugees driven 
from Rome under the perscution of Nero. This is the contention 
of Henri Armaud, one of their most noted pastors, who himself 
led the "Glorious Return" of the remnant that marched from 
Geneva back to Piedmont and again possessed themselves of their 
native valleys : 

"The Waldenses are, in fact, descended from these refugees 
from Italy who, after St. Paul had there preached the gospel, 
abandoned their beautiful country and fled, like the woman men- 
tioned in the Apocalypse, to these wild mountains, where they 
have to this day handed down the gospel from father to son, in the 
same purity and simplicity it was preached by St. Paul." In a 
petition presented to their sovereign, Philibert Emmanuel, Duke 
of Savoy and Prince of Piedmont, in the year 1559, they make 
this statement : "We likewise beseech your Royal Highness to con- 
sider, that this religion which we profess is not only falsely re- 
ported, but it was the religion of our fathers, grandfathers and 



24 



great-grandfathers, and other yet more ancient predecessors of 
ours, and of the blessed martyrs, confessors, prophets and apostles ; 
and if they can prove to the contrary, we are ready to subscribe 
and yield thereunto." 

Their motto, "Lux lucet in tenebris" — signifying "The light 
shineth in darkness" — is symbolic of their mission. Through more 
than two centuries they endured every conceivable persecution at 
the hands of Rome, which sought in vain to extinguish the light. 
John Milton, author of "Paradise Lost," secretary to Oliver 
Cromwell, wrote the sonnet : 

"Avenge, O Lord ! thy slaughtered saints whose bones 

Lie scattered on the Alpine mountains cold ; 
Even them who kept Thy truth so pure of old, 

When all our fathers worshipped stocks and stones, 
Forget not : in Thy book record their groans 

Who were Thy sheep, and in their ancient fold 
Slain by the Bloody Piedmontese that rolled 

Mother with infant down the rocks. Their moans 
The vales redoubled to the hills, and they 

To heaven. Their martyred blood and ashes sow 
O'er all the Italian fields, where still doth sway 

The triple tyrant; that from these may grow 
A hundredfold, who having learned Thy way 

Early may fly the Babylonian woe." 

Oliver Cromwell heard their cry and, perhaps influenced by John 
Milton, raised 38,000 pounds for their relief and threatened "that 
his ships in the Mediterranean should visit Civita Veachia and that 
the sound of his cannon should be heard in Rome." This had the 
desired effect in calling off the minions of Rome and in giving them 
temporary respite. True to her bloody record, Rome again re- 
turned to her persecuting spirit till Napoleon Bonaparte gave them 
relief ; and after repeated harrying, finally, in 1848, through the 
intervention of England and the edict of King Charles Albert, they 
at last secured religious liberty to worship God according to the 
dictates of their conscience and to preach the faith of their 
fathers. 



25 



This ancient Church whose history is written in blood still lives. 
The present King of Italy has honored them — much to the mortifi- 
cation of the Papacy — in choosing one of their number as gover- 
ness for his children. Marconi, the inventor of wireless telegraphy, 
is an honored member of the Waldensian Church. They have 
colonies in the bounds of our own Southern Presbyterian Church at 
Valdese, North Carolina, at Monett, Missouri, at Texarkana, Ar- 
kansas, and at Gainesville, Texas. True to their historic princi- 
ples, they are a constituent part of the Pan Presbyterian Council — 
"An Alliance of Reformed Churches throughout the World 
holding the Presbyterian System." No wonder Dr. R. P. Kerr 
states : "Empires have risen and fallen ; dynasties have come and 
gone; the whole face of the world has changed again and again; 
but this heroic band has not been conquered, nor has their star 
ceased to shine above the snowy pinnacles of the Alps." 

III. 

Celtic Christianity. 

According to the Encyclopaedia Britannica, the inhabitants of 
Western Europe were called "Keltoi," by the Greeks, from which 
is derived the name "Celts" for a remarkable race of people. The 
Romans named their country "Gaul" which coincided largely with 
the present boundaries of France, and which Caesar "divided into 
three parts." In the migrations of races, historians inform us that 
a colony of Celts from Western Europe made their way into Asia 
Minor and settled the region known as Galatia, where Christianity 
was early planted and to whom Paul wrote the Epistle to the 
Galatians. Long before the invasion of Britain by the Romans, a 
branch of this Celtic race took complete possession of the British 
Isles. The subsequent invasion of the Romans under Julius Cae- 
sar, of the Anglo-Saxons under Hengist and Horsa, of the Danes 
and under Canute, and of the Normans under William the Con- 
queror, succeeded in dispossessing the Celts in England only. In 
their mountain fastnesses in Wales, Scotland and Ireland these 
fierce Celtic warriors, known in history as Picts and Scots, were 



26 



never conquered. Their descendants have held possession of the 
same territory for over two thousand years. 

Ancient Origin. 

The introduction of Christianity among these Celts of Ireland 
and Scotland dates back to such a remote period that no historian 
can account for it. Two explanations have been suggested. One 
theory claims that communications between the Celts of Asia Minor 
gave their kinsmen in the British Isles the gospel in its primitive 
form; the other suggestion is that Greek Missionaries landed at 
Cornwall, England, and kindled the gospel light which speedily 
flamed throughout the British Isles. Only in this way is it possible 
to account for the Greek names "Alexander" and "Andrew" every- 
where prevalent in Scotland and the still more singular fact the 
Greek Cross of St. Andrew is the National Coat of Arms of Scot- 
land. 

Tertullian, one of the earliest Church Fathers, who was almost 
contemporary with the Apostle John, asserts that "those parts of 
Britain that were inaccessible to the Romans (the highlands of 
Scotland) had become subject to Christ." No matter, therefore, 
what may be the explanation, Tertullian asserts the fact of the ex- 
istence of Christianity among these Picts and Scots. Baronius, the 
Romish historian of the Church, asserts on the authority of certain 
manuscripts in the Vatican that Christianity was carried to Britain 
in A. D. 35, which would even antedate its introduction into Rome. 
Neander, the Church Historian, places on record his judgment 
"that the Britons had received their Christianity either immediately, 
or, through Gaul, from Asia Minor, a thing quite possible and as 
easy, by means of commercial intercourse." Dean Milman argues 
to the same conclusion from the controversy between the Scottish 
Missionaries and the Romish ecclesiastics in England, saying : "It 
is curious to find Greek Christianity thus at the verge of the 
Roman world, maintaining some of its usages and co-equality." 
Two Scotch Historians, Spotswood and Buchanan, concur in the 
statement that "the Scots were taught Christianity by the disciples 
of the Apostle John." 

27 



Reversion to Paganism. 

At the time Christianity of the Greek type was flourishing among 
the Celts of Scotland, the invasion by the Anglo-Saxons in 449 
A. D. wrested England from the Romans and brought in their 
pagan Druid customs, which soon effaced from England whatever 
of Christianity it may have once possessed. This accounts for the 
historic incident recorded by Milman which led to the introduc- 
of Romish Christianity into England : 

"When Gregory the Great was a simple monk of St. Andrew, 
he saw some beautiful, fair-haired boys exposed for sale in the 
market place of Rome. He inquired from whence they came. 
'From Britain/ 'Are they Christians?' 'They are still pagans.' 
'Alas ! that the Prince of Darkness should possess forms of such 
loveliness ! That such beauty of countenance should want the bet- 
ter beauty of the soul !' He then asked of what nation they were. 
'Angles,' was the reply. 'Truly,' he said, 'they are angels ! From 
what province?' 'That of Deira.' 'Truly, they must be rescued 
"de ira" (from the wrath of God).' 'What is the name of their 
King?' 'Aella.' 'Yea,' said Gregory, 'Allelulia must be sung in 
the dominions of that King.' " 

After Gregory became Pope he sent Augustine the Monk (not 
the theologian) to England as a Missionary, which was the means 
of introducing Latin Christianity into England ; but the Greek 
type already held possession of Scotland. One hundred years 
previous to the coming of Augustine , St. Patrick of Scotland had 
carried the Gospel to Ireland ; and St. Columba of Ireland had but 
recently established his missionary institution at Iona on the coast 
of Scotland. 

It is a curious coincidence that Scotland and Ireland not only 
exchanged names, but each gave to the other its patron Saint. 
Ireland, the home of the Scots, was called Scotia, which later be- 
came the name of Scotland; and Ireland became Hibernia, the 
name by which Scotland was originally called. St. Patrick, born 
on the Clyde in Scotland, went as a missionary to Ireland, and 
nearly one hundred years later St. Columba, born in Ireland, estab- 
lished his famous Monastery on Iona, adjacent to Scotland, — the 



28 



latter event being of much historic importance and of such far- 
reaching influence as to call for extended mention. 

Iona. 

On the northwestern rugged coast of Scotland the bleak little 
Isle of Iona lifts its craggy peaks — in area only three miles long 
and scarcely two in width and with scarcely any arable land. Dr. 
Samuel Johnson, notwithstanding his contempt for everything 
Scotch, was constrained to say of this bleak isle : 

"That man is little to be envied, whose patriotism would not 
gain force on the plains of Marathon, or whose piety would not 
grow warmer among the ruins of Iona." 

Such historic interest attached to it that it became the West- 
minster Abbey of Scotland, where illustrious Kings and famed 
warriors sleep side by side. Kenneth, the first King of Scotland, 
King Duncan and Macbeth who murdered him — immortalized by 
Shakespeare — as well as noblemen of other countries as far off as 
Norway and France, were brought hither to rest in its holy soil. 
On the last day of his life St. Columba, from the hill overlooking 
the Monastery, uttered this prophecy: "Unto this place, albeit 
so small and poor, great homage shall yet be paid, not only by the 
Kings and the people of the Scots, but by the rulers of barbarous 
and distant nations, with their people also. In great veneration, 
too, shall it be held by the holy men of other churches." 

Leaving Ireland in bitter disappointment, through some misfor- 
tune unrecorded, he acquired title to this seemingly valueless 
storm-swept Isle and founded a great "School of the Prophets" 
for training and sending missionaries throughout Scotland and even 
into England. King Oswald of Northumbria had found shelter 
in Iona, — where he was partially educated — and was so impressed 
with its religious life that he invited its missionaries to come and 
Christianize his subjects. This precipitated the unavoidable con- 
flict with the Romish Monks of England, and King Oswald was 
finally persuaded to commit the religious instruction to them and 
dismiss those of Scotland. Milman in his "Latin Christianity," 
speaking of this collision, said : "One-half of the island had been 
converted by the monks from Scotland, the other by those from 



29 



Rome. They were opposed on certain points of discipline, — held 
hardly of less importance than vital truths of the Gospel." 

The Culdee Church. 

Hitherto all reference to the Culdee Church has been avoided. 
The controversy waged between ecclesiastics — whether the Monks 
of St. Columba were Culdees, and whether these Culdees were as 
pure as claimed and whether they were substantially Presbyterians, 
— is not of material consequence. The essential facts, established 
by church historians, indicate that the type of Christianity known 
to St. Patrick, to St. Columba and to the Culdees of Scotland, so 
far from being Roman Catholic, was radically different from the 
modern Romish System. If the references as cited indicate that 
primitive Christianity was established among these Celts at a very 
early period, in all probability it underwent a gradual change, 
gravitating toward Prelacy, as in the case of Latin Christianity on 
the Continent. To say the least, however, it constitutes a connect- 
ing link in the Historic Church of Scotland, showing a line of 
succession probably independent of Rome, which may account for 
the fact that the Reformation there found more congenial soil than 
in other parts of Britain. 

Distinguishing Marks. 

Contrary to Romish practice, their ministry was permitted to 
marry. The Bishops had no diocese and no jurisdiction over the 
ministry. Archbishop Usher states: "We read in Nennius that 
at the beginning St. Patrick founded (in Ireland) three hundred 
and sixty-five churches, and ordained three hundred and sixty-five 
bishops and three thousand presbyters or elders." As there were 
three hundred and sixty-five bishops and three hundred and sixty- 
five churches, it is clear that these bishops were just what Presby- 
terian bishops are now — pastors, and nothing more. This was 
in Ireland, but St. Patrick, doubtless, established the same forms 
and ordinances in which he had been trained in his native country, 
Scotland. Bishop Stillingfleet says: "If we may believe their 
own historians, the Church of Scotland was governed by their 
own Culdei, as they called their Presbyters, without any (prelati- 



30 



cal) bishop over them." A Romish bishop, named Palladius, was 
sent up to Scotland in the fifth century, but the people refused to 
recognize his authority and rejected him. Bede, though indignant 
at their repudiation of the authority of the Romish bishop, testi- 
fies that "they preached only such works of charity and piety as 
they could learn from the prophetical, evangelical and apostolical 
writings." D'Aubigne says : "Iona, governed by a simple elder, 
had become a missionary college. It has been called sometimes a 
monastery, but the dwelling of the grandson of Fergus (Columba) 
in nowise resembled the Popish convents. When its youthful in- 
mates desired to spread the knowledge of Jesus Christ, they 
thought not of going elsewhere for Episcopal ordination. Kneel- 
ing in the chapel of Icolmkill (in Iona) they were set apart by 
the laying on of the hands of the elders ; they were called bishops, 
but remained obedient to the elder or presbyter of Iona." 

Ebrard declares that it was "evangelical," not only because it 
was free and independent of Rome and, when the papal church 
came into contact with it, always and obstinately repudiated its 
authority under an appeal to the single and supreme authority of 
the Holy Scriptures, but above all, because in its inner life it was 
penetrated throughout by the main principles of the evangelical 
church. However, modern scholarship leans to the opinion that 
these Culdees have been given too much credit for simplicity and 
purity, and that they evidently conformed more or less to the 
times of superstition and ignorance in which they lived. 

Scotland vs. England. 

The types of Christianity which have prevailed in the two coun- 
tries can be easily explained. The Scottish Church was much 
older than the English. The Scottish was the Greek type, while 
the English was Latin. The Scotch were Celtic, the English an 
admixture but chiefly Anglo-Saxon. The Scottish resisted the 
Romish Church many centuries ; the English were papal from the 
beginning. The Reformation in Scotland was forced on the throne 
by the people. The Reformation in England was imposed on the 
people by the throne, and changed with the change of monarchs. 
It was Pagan under the Romans, Christian under the Britons, 

31 



Druid under the Saxons, Papal under the Normans, Protestant 
under Henry, Popish under Mary, Protestant under Elizabeth, 
Independent under Cromwell,, Prelatic under Charles II., Episco- 
pal since the Revolution of 1688. 

The Reformation in Scotland was thorough and complete; the 
Reformation in England was an illustration of arrested develop- 
ment. The ancient Church of Scotland was somewhat of the type 
of the first century of the Christian era; the Church of England 
belonged to the type of the third century, after Presbyterianism 
had been corrupted into Prelacy. 

"Like Precious Faith with Us." 

The conflict of Presbyterian principles with Romanism went 
on through the ages and raged in many countries. The lack of 
space alone prevents chapters — similar to those recounting Wal- 
densian struggles in Italy and the conflict in Scotland — which could 
be written of the heroic struggles of the Huguenots in France, of 
the Dutch in Holland with the infamous Duke of Alva, and in 
Bohemia of the followers of Huss with the same unrelenting foes. 
If any are inclined to dispute the fact that it was Presbyterianism 
which chiefly "contended for the faith which was once delivered 
unto the Saints," then it devolves upon him to explain why in every 
instance after the battle triumphantly ended, these heroic and his- 
toric churches arranged themselves under the banner of Presby- 
trianism and are without exception constituent parts of the Pan- 
Presbyterian Alliance today. Professor Heron of Belfast states 
substantially in another form the same truth : "It is a simple his- 
torical fact, of deep significance, that wherever the Reformation 
had free course and wherever it was permitted to shape itself 
spontaneously after Scripture, and without external interference, 
it assumed a Presbyterian form." 

IV. 

Presbytery vs. Episcopacy. 

The successful issue of Presbyterianism in its conflicts with 
Romanism did not end its struggle entirely. After the Reforma- 
tion the battle was transferred to a new arena and was continued 



32 



in the conflict between Presbytery and Episcopacy. At the dawn 
of the Reformation Henry VIII of England made such vigorous 
onslaught on Martin Luther, that the Pope conferred on him the 
title, "Defender of the Faith but when the Pope refused to ap- 
prove of his divorce, he broke away from Rome, not upon religious 
grounds but in the interest of his wicked ends. He transformed 
the Church, but he did not reform it. As a matter of fact, it was 
chiefly a change of masters with himself the head of the Church 
as its Supreme Pontif. The real Reformation began under his 
son, Edward VI, but was cut short by his untimely death. Bloody 
Mary made havoc of Protestantism in her efforts to restore Eng- 
land to the fold of Rome. Elizabeth, like lier imperious father, 
imposed her royal will on the Church, which arrested the free de- 
velopment of Protestantism and resulted in what Macaulay denom- 
inated a compromise between Catholicism and Protestantism. 

The coming of James I to the throne, — reared a Scotch Presby- 
terian, — was doubtless hailed as the working of divine Providence. 
He himself had signed "the National Covenant" of Scotland and 
was regarded as a "Covenanter," but he soon became alarmed at the 
republicanism inherent in Presbyterianism and began a series of 
acts calculated to suppress it and to establish Episcopacy in its 
stead, giving utterance to the famous saying, "Presbytery agreeth 
as well with Monarchy as God with the devil." Charles I, his ill- 
advised son, under the sway of the bigoted Laud, Archbishop of 
Canterbury, undertook the unfinished work of his father and insti- 
tuted more aggressive measures for forcing Episcopacy on the 
Presbyterian Church of Scotland. 

The Dean of Edinburgh, acting under orders from King Charles, 
attempted to introduce the liturgy in St. Giles in the presence of 
the privy council and magistrates and a large assembly of the peo- 
ple on Sunday, July 23, 1637. But it was unsuccessful. Accord- 
ing to the old story, Jenny Geddes, an herb-woman, hearing the 
Archbishop call on the Dean to read the "collect for the day," mis- 
understood the word but not the act, and cried out, "The deil gi'e 
ye the colic ! Villaine, dost thou say mass at my lug (ear) ?" With 
that she hurled the stool whereon she had been sitting at the head 
of the Dean. This was the signal for an uprising of the congrega- 



33 



tion, and the people shouted through the streets : "A pope, a pope ! 
Anti-Christ ! The sword of the Lord and of Gideon !" This out- 
burst of popular indignation was not confined to Edinburgh, but 
there was such violent opposition manifested throughout the king- 
dom that the project was abandoned by the clergy. Not so with 
Charles, who raised an army to force Episcopacy upon Scotland, 
and began a foolish conflict which ended in his own destruction and 
the establishment of a new government in England, with Cromwell 
at its head. Stanley says : "The stool" (now in the Museum of 
Edinburgh) "which was on that occasion flung at the head of the 
Dean of Edinburgh, extinguished the English Liturgy entirely in 
Scotland, for the seventeenth century, for a great extent even to 
the nineteenth, and gave to the civil war in England an impulse 
which only ended in the overthrow of the church and the mon- 
archy." 

To meet this new danger to the liberties of the Church, Alexan- 
der Henderson, next to John Knox, Scotland's greatest Reformer, 
modified the National Covenant to suit the exigencies of the crisis. 
It pledged the subscribers "to adhere to and defend the true re- 
ligion, and forbear the practice of all innovations already intro- 
duced into the worship of God, and to labor by all means lawful to 
recover the purity and liberty of the gospel as it was professed and 
established before the aforesaid innovations." Henderson delivered 
a powerful sermon in Greyfriars Church, Edinburgh, on February 
28, 1638, after which it was signed in the churchyard, — tomb- 
stones serving for writing tables, — by thousands of persons, some 
of whom, it is said, drew blood from their arms to use instead of 
ink. It cost many of them the blood of their hearts, eventually. 
Copies of the Covenant were distributed throughout Scotland, and 
signed by great numbers of the best people in the land. On that 
memorable day, in old Greyfriars churchyard, Henderson said the 
people offered themselves like dewdrops in the morning for the 
service of heaven, as they swore allegiance to the King of Kings. 
The Covenanters at last triumphed, and in 1639 the "Barrier Act" 
was passed by Parliament, providing that no change should there- 
after be made in the laws of the Church without the sanction of the 
Assemblies of the Church. 



34 



The Westminster Confession of Faith. 

The next year after Charles I fled from Whitehall, London, to 
return no more until his execution, while Cromwell was rising 
among his compatriots as their leader, a great gathering of minis- 
ters and elders from both kingdoms was called to meet in West- 
minster Abbey. It has become historic under the name of "The 
Westminster Assembly." It sat from 1643 to 1649, and prepared 
the noblest confession of faith ever given to the world. The Eng- 
lish divines had already met, and now requested the assistance of 
commissioners from the Church of Scotland. Another celebrated 
declaration, also called a "Covenant," or "THE SOLEMN 
LEAGUE AND COVENANT," was drawn up by Alexander 
Henderson, in conference with English commissioners to Edin- 
burgh. It was adopted by the General Assembly in that city on 
the 17th day of August, 1643, with emotions of the deepest solem- 
nity, sent up to London, and there accepted and subscribed by the 
English Parliament and the Westminster Assembly. 

"The Solemn League and Covenant bound the United Kingdoms 
to endeavor the preservation of the reformed religion in the 
Church of Scotland, in doctrine, worship, discipline, and govern- 
ment, and the reformation of religion in the Kingdoms of England 
and Ireland, according to the Word of God and the example of the 
best-reformed churches, — the extirpation of Popery and Prelacy, — 
the defence of the King's person, authority, and honor, — and the 
preservation and defence of the true religion and liberties of the 
kingdom in peace and unity." 

The object of this League was to secure uniformity in the re- 
ligious worship of the two countries, and the Westminster Assem- 
bly was charged with preparing a doctrinal basis for the accom- 
plishment of this end. The Assembly was called by Parliament, 
and consisted of Episcopalians, Independents and Presbyterians. 
The Episcopal divines declined to act ; so the work was left to the 
two latter. The Independents were a small minority, yet they gave 
a great deal of trouble in the progress of the meeting. Before the 
arrival of the Scottish Commissioners, Parliament and the West- 
minster Assembly had resolved upon the abolition of prelacy in 



35 



the Church of England, though what form of church government 
should be adopted in its place was an open question. The English 
Presbyterians, not having been so well trained in Presbyterian 
polity, relied mainly upon the Scottish divines for the explanation 
and defence of that system of church government. 

The results of this Westminster Assembly's labors have been 
of inestimable value in moulding the thought and character of mil- 
lions of people, but uniformity of faith and worship was not se- 
cured in Great Britain. The Confession of Faith, Catechisms, 
Discipline and Directory for W orship were adopted only by Scot- 
land at that time, though they have since become the doctrinal basis 
of nearly all English-speaking Presbyterian Churches throughout 
the world. The execution of Charles I at Whitehall was sharply 
condemned in Scotland, because the Scotch, while contending for 
liberty to worship God, were truly loyal to the Government. This 
threw them into antagonism with Cromwell. "Prince Charlie" took 
refuge among them. They proclaimed him king, with the title of 
Charles II, and he subscribed the "Solemn League and Covenant," 
thus becoming a "Covenanter." This act proved afterwards to 
have been hypocricy ; and when he was restored to the government 
of the two kingdoms, in 1660, a bitter persecution began, which 
lasted twenty-eight years. 

Suffering for the Faith. 

Two thousand Presbyterian ministers were driven from their 
pulpits in England and Episcopacy restored. In 1661 Episcopacy 
was again forced on Scotland. The Covenants were denounced, 
and all who adhered to them declared to be traitors. The Marquis 
of Argyle was beheaded and James Guthrie hanged the same year, 
and those scenes began to be enacted throughout Scotland which 
have ever since been regarded as affording at once exhibitions of 
the most cruel tyranny and bigotry, and of the noblest heroism in 
devotion to religious convictions. Diocesan courts were set up, and 
no mini&ter was allowed to exercise his office except by their con- 
sent. The Earl of Lauderdale was sent to the west country to 
emorce this system; but four hundred ministers resigned their 
charges rather than submit to what was in direct violation of their 



36 



consciences and their covenant. They were then forbidden to hold 
services, under penalty of death. Those who attended such serv- 
ices were punished by fines and imprisonment. Bodies of troops 
scoured the country, under such men as Sir James Turner and 
Graham of Claverhouse, hated names in Scottish history, to break 
up conventicles or out-of-door assemblies for worship and to kill 
the saints of God. 

"Glory to God, whose witness train, 
Those heroes bold in faith, 
Could smile at poverty and pain 
And triumph even in death." 

Charles II, betrayer of Scotland, and at heart a papist, was 
succeeded by his brother, James II, who threw off all disguise and 
openly and unscrupulously undertook to impose once more Catholi- 
cism on Great Britain. It was his son-in-law, William of Orange, 
with an army of Dutch Presbyterians, aided by the sturdy Scotch, 
who defeated James at the Battle of the Boyne. The accession of 
William and Mary to the throne was the occasion, not simply of 
the permanent establishment of Presbyterianism in Scotland, but 
of giving entire religious liberty to all sects and creeds throughout 
the British Isles. 

The Restoration of the Stuarts. 

Having thus narrated the facts, it may not be inappropriate to 
consider them briefly from the viewpoint of the Philosophy of His- 
tory. The colossal blunder of history was the restoration of the 
Stuart Dynasty in the person of Charles II to the throne of Great 
Britain. It was not only a case of arrested development in Con- 
stitutional Government, but it was likewise a violent reaction 
toward autocracy. The sacrifices of blood and treasure by the 
fathers were practically wasted — for that generation. The dire 
effects of the reaction reached like a dead hand into the future and 
laid its blighting touch on millions yet unborn. 



37 



1. Political Consequences. 

It was a wretched reaction from the growing" spirit of republi- 
can principles and human liberty. In 1215 the Barons had ex- 
torted from King John at Runnymede the Grant of Rights, known 
in history as the Magna Charter. The growth of liberty was given 
a new impulse by the Petition of Rights in 1628, a very memorable 
document, citing the Great Charter and rehearsing the legal limita- 
tions upon the powers of the English King. The victory won by 
the parliamentary forces against the Royalist Army of Charles I 
resulted in the "Commonwealth" under the Protectorate of Oliver 
Cromwell during which time Britain enjoyed the first full breath 
of Constitutional liberty and bade fair to lead the governments of 
earth in the cause of democracy. Unfortunately the loyalty of 
Scotland to their Stuart monarchs led to the Restoration of the 
dissolute Charles II which set the world backward by hundreds of 
years. This blunder necessitated the Revolution of 1688 under 
William, Prince of Orange, who won the Battle of the Boyne in 
Ireland, — and as a result the Orangemen and the Papists have 
been fighting in that unhappy isle ever since. The Restoration of 
Charles made necessary the American Revolution in 1776. If it 
had not taken place who can say but that America might at this 
time have been a constituent part of a great Confederation of the 
Anglo-Saxon world — side by side with Britain, Canada and Aus- 
tralia. Speculation may be indulged to the extent of saying, possi- 
bly this reaction in 1660 was the explanation of the French Revo- 
lution in 1789 and may have been a remote cause of the World 
War for Democracy in the Twentieth Century. 

2. Religious Disaster. 

It permitted and promoted a reaction toward Sectarianism. The 
Westminster Assembly had been called by Parliament in 1643, 
composed of various denominations, for the purpose of preparing a 
Creed for Christendom in order to eliminate Sectarianism and 
unify the Faith of the Nation. Its Confession of Faith — the 
product of six years of the best scholarship of the Kingdom — was 
unanimously adopted by Scotland. It was fast crystallizing in the 
thought of England when this unfortunate Restoration halted its 



38 



progress; and Charles betrayed the Scotch — who had placed him 
on the throne — by driving 2000 Presbyterian ministers from their 
pulpits in one day. This arrested the new Reformation and 
promoted a reaction in favor of Ritualism, — which necessitated the 
great spiritual movement later under Whitefield and the Wesleys 
that gave birth to the great Evangelistic Methodist Church. 

3. Three-Cornered Conflict. 

In his "Outline of History" (page 776) H. G. Wells, the most 
suggestive writer of the day, makes this striking statement : 

"In 1638 Charles tried to extend the half-Protestant, half-Cath- 
olic characteristics of the Church of England to his other Kingdom 
of Scotland, where the secession from Catholicism had been more 
complete, and where a non-sacerdotal, non-sacramental form of 
Christianity, Presbyterianism, has been established as the national 
church." 

This effort, that had ended in disaster, was revived by the 
Restoration of Charles II, which prevented the possible unity of 
Protestantism and hopelessly complicated the conflict. Instead, 
therefore, of a simple contest between the prelacy of Rome and 
the democracy of Christianity, Episcopacy with its Ritualism came 
to the aid of Rome and perpetuated a system of worship, belonging 
more properly to Old Testament times than to the simplicity of the 
Christian Dispensation. 

This has made more difficult the task of the church in promoting 
spiritual spontaneous worship, that appeals to the inner soul, 
rather than spectacular ritualism which appeals to the outer senses. 
This blunder of history did not confine its evil effects to the Brit- 
ish Empire but reached across the sea and fanned into a flame 
the American Revolution, which was largely a rebellion against 
the encroachments of Episcopacy on religious liberty in America. 

V. 

The Conflict in America. 

There remained, therefore, one more battle for historic Presby- 
terianism. Its struggle for religious liberty was transferred over- 



39 



seas to the American provinces. The Episcopal was the estab- 
lished Church in Virginia, New York, and other of the Colonies. 
Presbyterians were denied the right of worship, though many of 
them had emigrated to America for the privilege of worshiping 
according to the dictates of their own conscience. Francis Ma- 
Kemie, the first and ablest Presbyterian minister, was thrown into 
prison, and others were fined and imprisoned. It was one of the 
chief causes that led to the American Revolution. The Boston in- 
cident of the tea was simply the occasion. Men will fight more 
valiantly for religious principles than for any other consideration. 
Until the time "of the Declaration of Independence the Presby- 
terians were denied a charter of incorporation" in New York. 
John Adams, one of the Presidents of the United States, said : 
"In Virginia the Church of England was established by law in 
exclusion and without toleration of any denomination. In New 
York it displayed its essential character of intolerance. Large 
grants of land were made to it, while other denominations could 
obtain none; and even Dr. Rodgers' congregation in New York, 
numerous and respected as it was, could never obtain a legal title 
to a spot to bury its dead." In the same letter he adduces facts 
to prove what he terms "the bigotry, intrigue, intolerance and per- 
secution" of the Establishment, and to confirm his statement that 
the dread of Episcopacy was one of the chief causes of the revolt 
of the Colonies against Great Britain. 

The first Declaration of Independence that was published and 
adopted at Charlotte, North Carolina, May 20, 1775, written by a 
Presbyterian elder, Ephriam Brevard, became the model for the 
National Declaration in 1776. The Revolution was known in 
England as a Presbyterian Rebellion, and Horace Walpole in the 
British Parliament said that, "Cousin America had run off with a 
Presbyterian parson." 

In fighting the battles of religious freedom for itself, it has 
incidentally given this boon to all lands and creeds, but never once 
has it imposed its principles by force on people of other creeds. 
Its weapons are not carnal. It seeks to win by moral suasion and 
by appeal to hearts and consciences, based solely on the Word of 
God. 



40 



The eloquent language of Dr. Thomas Verner Moore, spoken 
of Scotch Presbyterianism, might with equal force be applied to 
the Presbyterianism of the ages : "Its acorn had been planted on 
the misty hills by the hands of men who gathered it from spots 
where Paul planted, Apollos watered, and John garnered the in- 
crease ; and it was lodged in a soil that was untrodden and unsub- 
dued by the tramp of those mailed legions of Rome that had 
almost conquered the world. Its stalwart trunk grew on apace, 
although the boar out of the wood did waste it, and the wild 
beast out of the field did devour it, though the fierce storm of 
persecution wrested with its boughs and snapped many of them 
with a martyr's bloody fate; though the axe was laid at its root 
again and again, and twice at least was it hewn to the very ground 
by Saxon and Anglo-Saxon hands, yet the root still lived, and put 
forth its undying vigor with a greener growth by this terrible 
pruning, until it stands today, the brave old Charter-Oak of 
Christendom, with a life so ineradicable that the gates of hell never 
prevailed against it, and we trust never shall, until its topmost 
boughs shall catch the earliest rays of the coming of that Jesus, 
for whose crown and covenant so many of its offspring loved not 
their lives even unto the death." 



41 



CHAPTER III. 



$res*pterfanfs:m attb Cattuntstot. 

The two are not identical, but are so thoroughly linked together 
by their logical consistency, by their natural affinity and by their 
association in the Word of God that it might be appropriately said 
of them: The effort to separate them has but verified the state- 
ment: "United we stand, divided we fall." Each has at times 
maintained a precarious separate existence, but neither has 
flourished apart from the other. As the learned Dr. Albert Barnes 
says, "There are no permanent Arminian, Pelagian, Socinian 
Presbyteries, Synods, General Assemblies on earth. There are no 
permanent instances where these forms of belief or unbelief take 
on the Presbyterian form. There are no Presbyterian forms of 
ecclesiastical administration where they would be long retained." 

Distinctive Differences. 

Presbyterianism has sole reference to the form of government 
by "elders" — republicanism in the religious sphere. Calvinism 
denotes a certain type of theology as opposed to Arminianism. 
The name is a misnomer, called Calvinism after John Calvin, one of 
its ablest expounders and defenders in the argument with Pighius. 
Paul's reasoning in the Ninth Chapter of Romans with a theo- 
retical Arminian was repeated in the controversy between 
Augustine and Pelagius, and later between Calvin and Pighius, — 
forerunner of Arminius. The system in its theological aspect has, 
therefore, been variously designated as "Pauline," "Augustinian," 
or "Calvinistic." On its scientific side as a world system, em- 
bracing the whole realm of life — theology, republicanism, and a dis- 
tinctive type of Christian living — it is justly accredited to John 
Calvin, whom Renan, the skeptic and scholar, terms "The most 
Christian man of his generation." 



42 



The Philosophy of Life. 

1. In the Koran, Mohammed represents "Allah," his God, as 
plucking a piece of clay and throwing it backward over his 
shoulder for those that are to be saved, and saying "I care not," 
and then as plucking another piece and tossing it over his shoulder 
for the lost and saying "I care not." This is known as Fatalism, 
the creed of Mohammedanism, the philosophy of stoicism, the 
theology of the Primitive Baptist, the guiding principle of cer- 
tain individuals, such as Napoleon Bonaparte. 

2. The opposite of Fatalism is that philosophy of life which 
exalts man as the arbiter of his own destiny, as sufficient unto 
himself, as self-determining in volition, as actuated by his own 
feelings and influenced largely by environment rather than 
heredity. For lack of a better name it might be called "Chance." 
As a life system its natural affinity is with the philosophy of 
Epicureus and the theology of Arminius. In its last analysis its 
votaries are victims of circumstances. In their thought, "The 
Sovereignty of God" and "Divine Providence" are not the con- 
trolling factors of human life; but "accidents" play a prominent 
part. Illustrating this view of life, occurred an incident years ago 
which is still narrated in that community. A certain character — 
as well called Jones as by any other name — was notorious for 
"falling from grace." During a campmeeting conducted by 
Father Danly and others, "Jones" again "professed religion." 
The fact being reported to Father Danly, the eccentric Arminian 
preacher cried out: "Kill him! Kill him! before he loses it!" It 
was the subject of a jest ; but it attaches to a system which teaches 
that the salvation of a soul depends upon the accident of death 
occurring at a time of being "in" or "out of" grace. 

3. Between these two philosophies of Fatalism and Human 
Sufficiency stands Calvinism, which places God on the throne as 
Sovereign, "foreordaining whatsoever cometh to pass," as "gov- 
erning all his creatures and all their actions." It differs from 
Fatalism in that Calvinism recognizes the free-agency of man and 
insists on the use of human means. It differs from Human Suf- 
ficiency in that it makes salvation depend not upon the human 



43 



but the divine "will," and lifts salvation out of the realm of "ac- 
cident" and into the sphere of Providence, in which the soul is 
"kept by the power of God through faith unto salvation." Its 
key-note is grace — "sovereign grace," which "first contrived the 
way" ; and chose us in Him, "before the foundation of the world" ; 
enabling grace, "which gently forced us in" ; "sustaining grace" in 
time of temptation, or in the trial of affliction ; and sufficient grace 
for all times, events, circumstances and conditions. 

One being asked of what "persuasion" he was, replied as only 
a Calvinist can — whether so classifying himself or not, — "I am 
persuaded that neither death nor life, nor angels nor principalities 
nor powers, nor things present nor things to come, nor height nor 
depth, nor any other creature shall be able to separate us from the 
love of God which is in Christ Jesus our Lord." 

This definition and exposition of Calvinism are stated for the 
purpose of demonstrating its truth, by argument and logic, beyond 
the peradventure of a doubt, and for a defense against misrepre- 
sentations which have been brought against it, whether by ignor- 
ance or prejudice. If it does not "convince gainsayers," it may 
perchance edify its adherents as to the stable foundation upon 
which faith rests. 

I. 

To the Law and to the Testimony. 

First of all and most potent of all is the appeal to the Scriptures 
in the support of its truth. What is the supreme test of truth? 
Are reason and fallible human judgments to be the final authority; 
or is the Word of God ? It is not a question whether it commends 
itself to our opinions, thoughts or desires. The sole question is, 
does the Word of God teach the system known as Calvinism ? 

The general terms used to express it occur so frequently that it 
can be truthfully maintained that it is interwoven throughout the 
whole structure of the Bible. "Predestinate" occurs six times; 
"ordain" and "foreordain" twelve times ; "Election" twenty-seven 
times ; and "chosen" twenty-five times ; making a total of seventy 
times. Equivalent expressions abound so numerously that in order 
to eliminate it effectually, it would be necessary to rewrite the 



44 



entire Word of God. Supporting this general statement the truth 
becomes irresistible by the following specific citations. 

1. The Teaching of Christ. 

It was Christ who affirmed that "many are called but few are 
chosen," and who unhesitatingly declared that the divine provi- 
dence affecting individuals and nations was determined and con- 
ditioned "for the elect's sake." No Calvinist ever uttered stronger 
Calvinism than his declaration : "No man can come unto me except 
it were given him of my Father." "All that the Father giveth me 
shall come to me." "And I give unto them eternal life and they 
shall never perish, neither shall any man pluck them out of my 
hand." (John VI and X Chaps.) 

It is often said, "All men are Calvinists on their knees." Prayer 
itself is essentially Calvinistic. Never was there a better illustra- 
tion of this fact than the intercessory prayer of the Master at the 
first sacrament of the Lord's Supper, in the very shadow of the 
cross : "Father, the hour is come, glorify thy Son that thy Son 
may glorify thee as thou hast given him power over all flesh, that 
he should give eternal life to as many as thou hast given him, . . . 
I have manifested thy name unto the men which thou gavest me 
out of the world. Thine they were and thou gavest them me. . . . 
I pray for them ; I pray not for the world but for them which thou 

has given me Holy Father, keep through thine own name 

those whom thou hast given me. . . . While I was with them in 
the world I kept them in thy name ; those that thou gavest me I 
have kept. . . . Father I will that they also zvhom thou has given 
me be with me where I am," etc. (John XVII.) In this interces- 
sory prayer Christ asserts over and over that certain were "given" 
Him of the Father, "kept" by Him; and he could surrender His 
trust with the proof of his fidelity in that "none of them is lost." 
Lest any should charge Judas Iscariot as an exception he ex- 
pressly excludes him as "The son of perdition," who was never 
one of his chosen, but a "devil from the beginning'' Calvinism 
cannot be better expressed than in the language of Christ — 
"Given" to Christ and "kept" by His almighty power. 



45 



2. The Theology of Paul. 

The Confession of Faith contains no stronger statement than 
the following by the inspired Apostle: "According as He has 
chosen us in Him before the foundation of the world that we 
should be holy and without blame before Him in love; having 
predestinated us unto the adoption of children by Jesus Christ to 
Himself, according to the good pleasure of His will, to the praise 
of the glory of His grace wherein He hath made us accepted in the 
beloved." (Eph. 1 : 4-6. This specimen of Pauline theology is 
the very essence of Calvinism. 

3. The Testimony of Peter. 

Peter, while reminding believers that "our beloved brother 
Paul," wrote "some things hard to be understood which they that 
are unlearned and unstable wrest as they do also the other Scrip- 
tures unto their own destruction," was no less positive and Calvin- 
istic in his own epistles: "Elect according to the foreknowledge 
of God the Father, through sanctification of the Spirit, unto obe- 
dience and sprinkling of the blood of Jesus Christ; Grace unto 
you, and peace, be multiplied." "Who are kept by the power of 
God through faith unto salvation ready to be revealed in the last 
time." (1 Peter 1:2 and 5.) 

4. The Declaration of the Apostle of Love. 

John, the beloved, is none the less emphatic and as positive in 
his statements. In his explanation of the defection of some from 
the faith he goes at once to the root of the matter boldly affirming : 
"They went out from us, but they were not of us, for if they had 
been of us they would no doubt have continued with us : but they 
went out that they might be made manifest that they were not all 
of us." (1 John 2:19.) In his description of the "New Jeru- 
salem" with its gates of pearl and its streets of gold, its glories 
and the happiness of its inhabitants, he makes bold the assertion 
that none enter in "but they which are written in the Lamb's Book 
of Life." (Rev. 21 -27.) 

46 



5. Other Inspired Writers. 

James, the brother of our Lord, affirms: "Known unto God 
are all his works from the beginning." Jude, the briefest of all 
writers of the New Testament, bears testimony to the same truth : 
"Jude, the servant of Jesus Christ, and brother of James, to them 
that are sanctified by God the Father, and preserved in Jesus 
Christ, and called : Mercy unto you, and peace, and love, be multi- 
plied. Beloved, when I gave all diligence to write unto you of 
the common salvation, it was needful for me to write unto you 
and exhort you that ye should earnestly contend for the faith 
which was once delivered unto the saints. For there are certain 
men crept in unawares, who were before of old ordained to this 
condemnation, ungodly men, turning from grace of our God into 
lasciviousness, and denying the only Lord God, and our Lord 
Jesus Christ. . . . 

"Now unto Him that is able to keep you from falling, and to 
present you faultless before the presence of his glory with ex- 
ceeding joy, to the only wise God our Saviour, be glory and 
majesty, dominion and power, both now and forever. Amen." 

Without an exception, therefore, the writers of the New Tes- 
tament join with one accord in support of the succinct statement 
of Luke, author of the Acts of the Apostles, that "As many as 
were ordained to eternal life believed," (Acts 13 :48) thereby link- 
ing the sovereign decree of God with the voluntary act of the soul 
in the exercise of saving faith. 

These are but specimens of multitudes of testimonies to the truth 
which could be adduced — sufficient to prove any proposition in the 
range of thought — and if they are not convincing it is useless to 
appeal to the Scriptures as authority. 

Although an appeal to Scripture is thus sufficient in itself, yet 
certain other considerations will be adduced simply as corrob- 
orative testimony. 

II. 

The Logic of Philosophy. 

No effort is attempted to prove the separate "Five Points of 
Calvinism" for lack of space, and for the other sufficient reason 



47 



that the system is consistent and the proof of any one carries with 
it necssarily the others; so that the method of treatment for the 
sake of brevity is rather of the system as a whole. 

The sovereignty of God, which is the fundamental essence of 
Calvinism, is necessitated by the nature and the attributes of God. 

1. Foreordination and foreknowledge imply each other. If any 
event is foreknown it is because it was fixed and unchangeable. 
There is no escaping this conclusion except by denying fore- 
knowledge itself, which contradicts the Scripture — "Known unto 
God are all His works from the beginning of the world." Adam 
Clark, the ablest exponent of Arminianism, attempts to avoid the 
difficulty by saying, "God holds in abeyance some things which He 
does not choose to know." This involves two greater difficulties. 
(1) God must necessarily first know all things before He could 
choose to discriminate. (2) It would be unworthy of His moral 
character to avoid responsibility by voluntary ignorance. 

2. The immutability of God necessitates a plan for the universe 
which admits of no change. Any modification would argue after- 
thought and imperfection. Limited wisdom and mutability of 
decree would divest God of His nature and attributes. William 
the Silent was driven to Calvinism as a refuge, because he could 
not worship a God without a plan and with limitations of his 
perfections. 

3. Prophecy is in itself an unanswerable argument for the fixed 
decrcees of God. Only that which is fixed and will surely come to 
pass can be predicted. Unless the future is predetermined, how 
can any prophet foresee and foretell ? Were the prophets better in- 
formed than the Sovereign Ruler of the universe? The decrees of 
God are inseparably linked together according to inspired revela- 
tion. "Moreover, whom He did predestinate, them He also called : 
and whom He called them He also justified, and whom He justi- 
fied them He also glorified." The same parties are predestinated, 
called, justified and glorified — four links in the golden chain of 
decrees which reach from eternity past to eternity future. Not a 
link in the chain can be broken without doing violence not simply to 
revealed truth, but to the character of God himself. 



48 



Conditional Decrees a Contradiction. 

Even Arminians ordinarily admit the force of the truth, but 
would void its force by making the decrees conditional on faith 
and limited to time, and consequently subject to change. Con- 
trary to the statement that faith is the moving cause of predesti- 
nation, Scripture affirms that it is God's own good pleasure and not 
on account of anything in the subject of the decrees. Contrary to 
decrees originating in time, Scripture affirms that it was "from 
the foundation of the world." Conditional decrees would be a 
contradiction in terms. Decrees which change with changing cir- 
cumstances are only divine attitudes, moods or impulses, and not 
decrees in any sense. If it be argued that predestination is based 
upon foreknowledge simply, then it becomes a work entirely un- 
necessary; for if foreseen, then the matter is already a certainty, 
and "predestination" would be a farce in determining that which 
for some reason is already fixed. 

Conditional eternal life is a contradiction in terms. If "con- 
ditional," it is not "eternal." If "eternal," it is not conditional. 
Christ says, "I give unto them eternal life." The Calvinistic sys- 
tem therefore is not only strictly Scriptural, but consistently logical. 

III. 

Calvinism Reinforced by Science aud Literature. 

From the most unexpected sources, confirmation of the truth 
is now coming. Skeptics have attacked with all the force of their 
ungodly scholarship, and the criminal classes have manifested a 
bitter hatred of Calvinism which can be explained only as a 
manifestation of the "carnal mind which is enmity against God," 
and is therefore an indirect proof of its truth. Such opposition of 
unregenerate human nature is in keeping with the divine statment : 
"For my thoughts are not your thoughts, neither are your ways 
my ways, saith the Lord. For as the Heavens are higher than 
the earth so are my ways than your ways, — and my thoughts than 
your thoughts." (Isa. 55 : 7-8.) It is strikingly significant, there- 
fore, that unconsciously and unintentionally such eminent scientists 
as Charles Darwin and Herbert Spenser, in their conclusions as 



49 



to the laws of heredity and evolution should become blind witnesses 
to a philosophy of the universe, which is strangely consistent with 
some of the phases of Calvinism. It is still more significant that 
only Calvinism can save their system of philosophy from the 
pitfall of hopeless fatalism. The reign of law in nature precludes 
and excludes all possibilities of chance. Calvinism is that system 
of philosophy which exalts the sovereignty of God in nature and 
in grace and which prevents nature — and sinful human nature as 
a constituent part — from becoming a blind machine working out 
its inevitable consequences according to immutable laws. No other 
system except Calvinism can take into account the facts and laws 
of the universe and evolve a theory which gives hope to a chaotic 
world and at the same time glorify the God of nature and of grace. 

Literature Assents. 

As a specimen Robert Louis Stevenson, writing to a young man 
who chooses art as a profession makes this singular statement: 
"Lastly we come to those vocations which are at once decisive and 
precise; to the men who are born with the love of pigments, the 
passion of drawing, the gift of music, or the impulse to create with 
words, just as other and perhaps the same men are born with the 
love of hunting, or the sea or horses, or the turning lathe. These 
are predestined ; if a man love the labor of any trade apart from 
any question of success or fame, the gods have called him." 

Even poetry lends its rhymes in approval. Speaking of the 
inborn inclination of two brothers, it affirms: 

"You may grind them in the self -same mill, 
You may bind them heart and brow, 
The poet will follow the rainbow still, 
The other will follow the plow." 

To its support Calvinism is the only system which can summon 
Scripture, Philosophy, Logic, Science and Literature. It has been 
assailed by ignorance and by scholarship alike, but it has never 
been shaken. It has been misrepresented by passion and by pre- 
judice, and much of the opposition is directed not against Cal- 
vinism but against caricatures of it. It is not more unpopular than 



50 



many other plain teachings of the Word of God, and we may 
safely leave its vindication to the Scriptures and with the God 
of grace and of providence. 

IV. 

The Calvinism of Presbyterianism. 

With those who caricature it and make a man of straw for the 
pleasure of demolishing it, argument is worse than useless. For 
the instruction of our own people and to correct misapprehensions, 
it may be said, Calvinism is not what is charged by its enemies, 
but it is what is believed by its advocates. The exposition of Cal- 
vinism as held by Presbyterians will make plain our teaching and 
serve at the same time to answer some of the popular objections 
to it. 

1. Calvinism, Not Fatalism. 

The objection that Calvinism teaches that some men were made 
to be saved and others to be lost, irrespective of their actions and 
character, is a caricature of the truth. That is fatalism pure and 
simple, repudiated by Presbyterians, and as much condemned by 
them as by any other class. The Confession of Faith emphasizes 
the use of means, which distinguishes Calvinism from Fatalism. 
The objection is most effectually answered by the following 
quotations from the Confession : "God from all eternity did by the 
most wise and holy counsel of His own will freely and unchange- 
ably ordain whatsoever comes to pass; yet so as thereby neither 
is God the author of sin ; nor is violence offered to the will of the 
creatures, nor is the liberty or contingency of second cause taken 
away, but rather established. ,, "As God hath appointed the elect 
unto glory, so hath He, by the eternal and most free purpose of 
His will, foreordained all the means thereunto. Wherefore they 
who are elected being fallen in Adam, are redeemed by Christ, are 
effectually called unto faith in Christ by his Spirit working in due 
season; are justified, adopted and sanctified, and kept by His 
power through faith unto salvation." 

Nowhere does the Confession of Faith represent that God 
created any souls unto damnation. On the contrary, Calvinism 



51 



contemplates men as already lost by their own sin; and the 
object of predestination is to rescue from death "a great 
multitude which no man could number, of all nations, and 
kindreds and peoples and tongues." "The rest of mankind" were 
"passed by" and left to the consequences of "their sin." No de- 
cree of God constituted them sinners, and it cannot be claimed 
that God was under obligation to save them from the consequences 
of their own sinful nature and wicked deeds. If salvation were 
a matter of obligation it would not be of grace. If the question 
is raised, why any are "chosen by God" it might be answered, it is 
because men in their wilfulness and depravity would not "choose" 
God. Left to themselves without the saving grace of God every 
individual of the lost race would have refused the offer of mercy 
and the whole race would have been inevitably irretrievably lost; 
so that Christ would have died in vain. Therefore the very object 
of predestination is to prevent the universal damnation of a lost 
race. 

If the objection be raised, why God did not save all the lost, it 
could be answered that it would at once eliminate all motives to a 
holy life. If God should decree a whole lost world to salvation, it 
would take away all freedom of choice and all moral character. If 
the question be asked what influenced God in his distinction be- 
tween lost souls, it must be answered that God himself has not 
revealed His secret purposes, and His creatures must leave some 
things to the wisdom, holiness and justice of God. "Who can by 
searching find out God or know the Almighty unto perfection?" 
Where human reason fails adoration begins — "Oh the depth of 
the riches both of the wisdom and knowledge of God ! How un- 
searchable are His judgments and His ways past finding out!" 

2. The Sovereignty of God and the Free-Agency of Man. 

The objection is often raised that divine Sovereignty and human 
free-agency are contradictory. Some under constraint of choosing 
between them reject the Sovereignty of God because in their 
judgment it would destroy free-agency. Calvinists are not com- 
pelled to choose between them, but accept both as true, because the 
Word of God teaches one as truly as the other. "Holy men of 



52 



God, who spoke as they were moved by the Holy Ghost," not only 
saw no contradiction between them but did not hesitate to join 
them together in the same text, as for example : 

Christ asserts in John 6:37, "All that the Father giveth me 
shall come" — Divine Sovereignty — and adds in the same text, 
"And him that cometh to me I will in no wise cast out." — human 
free agency. Paul unhesitatingly joins them together : "Work out 
your own salvation with fear and trembling. For it is God which 
worketh in you both to will and to do of His good pleasure." 
(Phil. 2, 12-13.) 

Peter declares the crucifixion was "by the determinate counsel 
and foreknowledge of God," and yet asserts their free agency in 
that His murderers did it "by wicked hands." If there were con- 
flict between the two, then the Sovereignty of God in foreordain- 
ing the crucifixion "by the determinate counsel and foreknowledge 
of God" would have relieved the agents of all responsibility and 
it would not have been "by wicked hands." It is evident then 
that an event may be foreordained without in the slightest affecting 
free-agency. 

Calvinists who accept the two because both are taught in the 
word readily admit the difficulty of reconciling the two by reason 
of the limitations of the human mind. 

Illustrations. 

At best, illustrations by way of analogy are all the explanation 
which can be given of some of the deep things of God. Common 
table salt is necessary to seasoning and health in articles of diet, 
yet it is composed of two deadly poisons. Separate them and 
discard either and the other is a menace to life itself. The orbit 
of earth is the resultant of two forces diametrically opposite. 
Separate them and the centrifugal force would cause the earth 
to fly off into space at a tangent. The centripetal on the other 
hand would hurl it into the sun to its utter destruction. Under the 
influence of the two combined it moves safely in its appointed orbit. 
In like manner human life is controlled by two influences seemingly 
contradictory, according to human judgment. Destroy either, and 
the consequences are fatal. Destroy the free-agency of man and 



53 



he is the victim of inexorable fate. Eliminate the Sovereignty of 
God and man is as inevitably the victim of capricious chance. 
Under the combined influence of the two, the soul moves har- 
moniously in its orbit of righteousness. 

The Divine and Human. 

The plan of salvation has its divine and its human aspect. 
From the divine standpoint every human life is a plan of God. 
All the circumstances, events and actions in the life of the indi- 
vidual are arranged and determined according to a divine plan, — 
the dictates of infinite wisdom for the moral government of the 
universe. Nothing can thwart the loving purpose of God. Pre- 
destination in eternity past, providence in the working of the plan, 
the welfare of the universe and the glory of God, are "parts of 
one stupendous whole." 

An appeal to human experience surely confirms the truth. Who 
determined whether you should be born in a Christian or a heathen 
land ? Who determined whether you should have the environment 
of godly parentage and Christian influences or be influenced by an 
ungodly atmosphere? Who influenced the Holy Ghost to re- 
generate your soul by a new birth or else to leave you to the con- 
sequences of sin ? Whose divine grace has transformed your life ? 
Yet notwithstanding these gracious, determining influences, com- 
pelling you to say, "By the grace of God I am what I am," you 
know absolutely in your experience there was no power that forced 
your will, and that you were perfectly free in all your actions. 
From the human standpoint each man acts according to his im- 
pulses and motives, utterly regardless of any influence emanating 
from his knowledge of God's plans or purposes. Predestination, 
however, is not the guide of life. It is the secret purpose of God. 
Man acts by faith and "works out his own salvation" as volun- 
tarily as if nothing had been revealed of God's decrees. By the 
use of the means of grace he "makes his calling and election sure," 
and only as he responds to the demands upon him for a holy life 
can he assure and comfort himself that his name is in the Lamb's 
Book of Life among the elect. 



54 



3. Influence On Moral Character. 

It is objected that Calvinism destroys moral character and all 
inducements to holiness. The objection is contrary to the express 
statements of Scripture and to the facts as revealed in religious 
experience, and evidenced by the observations of men. Scripture 
is very explicit in affirming that the subjects of divine grace are 
"predestinated to be conformed to the image of his Son, that He 
might be the first born among many brethren." "According as He 
hath chosen us in Him before the foundation of the world that 
we should be holy and without blame before Him in love, having 
predestinated us into the adoption of children by Jesus Christ to 
Himself." "For we are His workmanship, created in Christ Jesus 
unto good works, which God hath before ordained that we should 
walk in them." According to the inspired Word, therefore, not 
only destiny but character is also the object of God's decrees. 

License to sin in view of fore-ordination would turn the grace 
of God into lasciviousness, "prostitute" the heavenly calling and 
disobey the injunction to "walk worthy of your vocation." For- 
tunately this test of character can be safely subjected to the 
judgments of men. An Arminian Bishop on a railway train to a 
small circle of hearers was denouncing Calvinism as heretical in 
theology and evil in results. A young Presbyterian elder listening 
to this stereotyped attack upon Calvinism could resist no longer 
and modestly inquired : "What is your opinion of the character of 
the Presbyterian people ?" Suddenly thrown on the defensive the 
self-complacent Bishop answered : "I admit there are no finer 
body of Christian people in the world than the Presbyterians; 
but as a matter of fact they are better than their creed." To; 
which the modest young elder replied: "I do not so understand 
the teachings of Christ who declared, 'A good tree cannot bring 
forth evil fruit, neither can a corrupt tree bring forth good fruit 
. . . wherefore by their fruits ye shall know them/ If Calvinism 
is evil how can it bear such splendid fruit?" The argument is 
unanswerable. Every creed in the world "brings forth fruit after 
its kind." The saying of Christ, that "Wisdom is justified of her 
children" has never been contradicted. 



55 



The character of Presbyterians is the best answer which can 
be given to the charge of immorality as to the tendency of Cal- 
vinism. Jas. Anthony Froude and other scholars and writers 
have borne willing and unmistakable testimony to the character of 
the Scotch Covenanters, English Puritans, French Huguenots, 
Dutch Calvinists and Italian Waldensees — Calvinists all. All 
faiths, creeds and sects are unhesitatingly challenged to duplicate 
these products of Calvinism in Christian character, in moral 
courage, in good works, in missionary operations — by any test or 
standard of living, chosen in any sphere of action. 

4. Calvinism Vindicates the Justice of God. 

The objection that election is a reflection on God's justice re- 
quires no answer and the divine character needs no vindication. 
The Ninth Chapter of Romans is an inspired answer, which by 
hundreds of years anticipated and demolished the objection. Cal- 
vinism stands alike for the defense of the truth and of the character 
of God, but is not careful to answer any assault on the Word or 
on the justice of God. It speaks when the Word speaks and is 
silent when it is silent, with no inclination to be "wise above that 
which is written." With John Milton it is content to "assert 
eternal providence and justify the ways of God to men." 

An objector once went to Charles Spurgeon with the question: 
"If I am not one of the elect and I earnestly desire salvation, is 
there any hope for me?" To which Mr. Spurgeon made the 
unanswerable reply : "If you earnestly desire salvation enough to 
seek God's mercy, it is the unmistakable evidence of your calling 
and election. If you do not desire it, why should you cavil at God's 
not giving you that which you do not want?" 

No objector would be so bold as to claim that God is under any 
obligation to save any of the lost. If under no obligation to 
extend mercy to any, then no injustice is done, if some or all are 
left to the consequences of their own sin. Was any injustice done 
to the fallen angels because God in his Sovereign grace passed 
them by and provided salvation for lost men? No injustice is 
practiced by a creditor exercising clemency to some debtor and 
exacting full payment from others. Human governments pro- 



56 



vide that a chief magistrate may according to his judgment, 
exercise clemency in behalf of some criminals and leave others to 
the consequences of their deeds. If such discrimination is lodged 
in the hands of fallible human rulers, shall we limit the preroga- 
tive of the Almighty? Calvinists so exalt the divine character as 
to justify them in meeting any objection with the challenge: 
"Shall not the judge of all the earth do right?" If others conjure 
up difficulties, let thein take these to the revealed Word of God as 
the arbiter of controversies, or on their knees to God himself, and 
their difficulties will either vanish or else their faith so strengthened 
as to commit themselves and their burden to the God who is "in- 
finite, eternal and unchangeable in his being, wisdom, power, holi- 
ness, justice, goodness and truth." 

Why Calvinism Revealed. 

The query is sometimes raised: If predestination is not the 
guide of life, why should the Word of God challenge faith to 
wrestle with these "deep things of God?" Many considerations 
might be argued; a few must suffice. It is one of the strongest 
evidences of the truth of the Word. If it had been a human 
composition it would have sedulously avoided Calvinism which is 
contrary to the thoughts and impulses of human nature. Cal- 
vinism is a divine revelation. It transcends human conceptions. 
Calvinism takes all the pride out of men. It exalts God and places 
man in the dust of humility. It confronts him with the truth 
that he is lost by his own act but saved by grace. "Not of works 
lest any man should boast." Calvinism allows the sinner no part 
nor credit in his own salvation but magnifies the grace of God not 
only as manifest in his experiences, but as according to the eternal 
purpose of mercy. Others may claim some credit for choosing or 
some merit for persevering, but Calvinists, of all others, will in 
heaven cast their crowns at His feet in unspeakable gratitude and 
adoring love, saying : "Not unto us, O Lord, not unto us, but unto 
thy name be the honor and the glory." To them heaven as the 
gift of God's free grace will be sweeter and the Saviour who 
loved and chose them "from the foundation of the world" will be 
more precious throughout the endless ages of eternity. 



57 



CHAPTER IV. 



The Acts of the Apostles is the first chapter of the history of the 
Church under the Christian dispensation. Although not specially 
designed to teach Church Government, yet the principles and 
precedents furnished therein by apostolic precepts and practices 
are so numerous and specific, that it alone would be sufficient to 
reveal the constitution of the Church, if there were access to no 
other inspired writings. Notwithstanding the fact that the voice 
of inspiration was never heard after the first century, yet the 
advocates of Prelacy and Congregationalism appeal alike to the 
testimony of the post-apostolic age in support of their respective 
systems. 

The Historical Appeal vs. Scriptural. 

Mr. Litton, of the Episcopal Church, quoted by Bannerman in 
his "Church of Christ," makes the remarkable statement that the 
claims of Episcopacy are strong so long as the appeal is to the 
post-apostolic age, and become weak only when the appeal is made 
to Scripture. Canon Venables, in the Encyclopedia Britannica, 
article Episcopacy, furnishes the following still more explicit tes- 
timony to the same effect: "It may be desirable here to remove 
the confusion which may be produced by the ambiguous use of 
the word 'Bishop' ... In its fundamental sense of an 'overseer/ 
'inspector,' it was not originally a term of office at all. When it 
appears as such in the New Testament, it is simply synonymous 
with presbyter, that officer of the church being called indifferently 
by one or the other name." After establishing this fact by the 
ordinary Biblical proofs, thereby indirectly testifying to the 
scripturalness of Presbyterianism, he frankly admits, "Any con- 
clusion, therefore, drawn from the use of the term bishop in the 
New Testament, as to the existence of the episcopal office, would 
be fallacious", — claiming for Episcopacy nothing more than 



5S 



"traces in apostolic times." Concerning its divine origin, he 
speaks unequivocally: "Do we intend that Episcopacy stands on 
the same level as Baptism and the Lord's Supper as a direct 
ordinance of Christ? . . . Though asserted as an unquestionable 
fact by many learned defenders of Episcopacy, we may safely 
assert that there is not a trace in the New Testament." 

In like manner Congregationalists have appealed to the testi- 
mony of Mosheim, that every local church in the post-apostolic age 
was independent. If deemed necessary, Presbyterianism might 
appeal as confidently as any to the post-apostolic age. That the 
government of the church was essentially Presbyterian for the first 
century and part of the second, is the only explanation of the 
conflicting testimony of Church historians ; — one party magnifying 
the authority of Presbytery in the post-apostolic age into Epis- 
copacy, the other magnifying the liberty of Presbytery into Inde- 
pendency. 

The Scriptural Appeal. 

In the effort to establish the scriptural character of the Pres- 
byterian form of government the argument will be based on the 
Council at Jerusalem, recorded in the fifteenth chapter of the 
Acts of the Apostles. The principles of ecclesiastical polity therein 
contained necessitate certain other kindred principles, which, taken 
together, form a perfect system, and being tested by Scripture for 
confirmation, becomes impregnable against every assault. 

The Church is indebted for this Council to the false teachers of 
circumcision. Just as the sneer of the Jews, "This man receiveth 
sinners," gave to the church and the world the beautiful parable 
of the Prodigal Son, so the Church is indebted for the Council to 
the heresy, "Except ye be circumcised after the manner of Moses, 
ye cannot be saved." It is the tendency of human nature in every 
age to attach great value to external ordinances or humanly de- 
vised means. "Except ye be circumcised," is but a tie linking the 
human nature of the apostolic age with the human nature of the 
present, which is still making similar demands for carnal ordi- 
nances : Except ye be immersed according to our mode, ye are not 
baptized ; except ye be confirmed by a bishop in the line of aposto- 



59 



lie succession, ye cannot receive the Holy Ghost; except ye be 
absolved by a priest, or anointed with extreme unction, "ye cannot 
be saved !" These three demands, legitimate successors of "Except 
ye be circumcised," — though varying in degree, and only the last 
attaining unequivocally the alternative of "ye cannot be 
saved," — yet agree in one thing, virtually unchurching all other 
communions except their own, and thereby casting considerable 
doubt on the prospects of others entering the kingdom of heaven 
in glory. 

Inordinate stress laid upon an outward ordinance is presumptive 
evidence of its human origin, or human corruption of the divine. 
Under the pressure of such teaching, the Council at Jerusalem 
becomes a necessity for the suppression of error and vindication 
of truth. It is immaterial who were "they" that appointed the 
delegation. The trouble arose at Antioch: a delegation from 
thence obtained audience (Acts 15:12) before the body of 
apostles and elders, who came together for the express purpose of 
considering the matter (Acts 15 :6). A debate was held (verse 7) ; 
a decision was reached ; and the decrees were published, not simply 
at Antioch, but delivered to all the churches to keep (Acts 16:4) 

This Council, Keystone of Church Polity. 

This Assembly is of special importance because it is the key- 
stone in any system of Church polity. If the Prelatic interpre- 
tation of this Council be destroyed, the Prelatic system of infal- 
lible Councils falls with it to the ground. Undermine the Con- 
gregational theory and there is no warrant for any voluntary asso- 
ciation, giving advice. If it be not a higher court, according to 
Presbyterian theory, it would be difficult to exhibit any warrant 
for a higher court than the Presbytery of Antioch, which laid 
hands on Paul and Barnabas, and commissioned them to the 
foreign missionary work, or the Presbytery at Lystra which 
ordained Timothy. 

The multitude of theories which have prevailed in regard to the 
nature of this Council are reducible to three, according to the 
threefold classification of Church polity — Prelatic, Congregational 
and Presbyterian. All other systems are but variations, modifica- 



60 



tions, or combinations of these three simple elementary forms. 
Consequently, this Council at Jerusalem must have been : 

I. Either an inspired Council, according to the Prelatic type ; 

II. Or, exactly the opposite, only a voluntary association accord- 
ing to the Congregational theory ; 

III. Or, else something intermediate between them, a repre- 
sentative Assembly convened as a higher court, to hear appeals, 
interpret and apply the law of Christ, according to the Presby- 
terian system. Each system, to a certain extent, stands or falls 
with the above. 

I. 

The Prelatic Theory Untenable. 

An Inspired Council Superfluous. 

It could not have been the first, because inspiration was not 
needed to determine a case which had already been determined, 
both by inspiration and the providence of God, admitting the 
Gentiles into the Church without circumcision. If inspiration had 
been needed, there was no necessity to search for the mind of the 
Spirit at Jerusalem among the apostles. Was there not an apostle 
at Antioch, one "not a whit behind the very chiefest," who could 
have given an inspired utterance? Being himself "the Apostle of 
the Gentiles," was he not possessed of the mind of the Spirit touch- 
ing the very class for whose sake he is specially called to be an 
apostle? There could have been no necessity for a college of 
inspired apostles, unless it be claimed that the inspiration of a 
collective body is more authoritative than the inspiration of an 
individual. But the very nature of inspiration is a denial of the 
latter assumption. If they were guided by human wisdom, then 
a "multitude of counsellors" might be required for "safety." But 
from the very nature of inspiration, what God reveals to one 
man is as authoritative as if revealed to an assembled universe. 
The authority imparted by inspiration consists in the person 
speaking, — the Holy Ghost, — and not in the number who are made 
the medium of communication. If the latter statement be 
erroneous, then the inspiration of the Epistles of Paul and all 



61 



Scripture must be impugned, because uttered through the medium 
of single individuals. When has inspiration ever chosen a multi- 
tude to become the vehicle of conveying truth ? What fundamental 
truth of the inspired word was revealed by a college of apostles, or 
by any other multitude? 

The very method of procedure is a denial of the inspiration 
theory. If the "apostles and elders" coming together to "con- 
sider the matter," was in reality in order to consult the oracle of 
inspiration, there could have been no disputing and no difference 
of opinion. The truth would have been revealed simultaneously 
to the whole assembly. Or, if one person in the number had 
been made the vehicle of conveying it to the others, no sooner 
had he spoken, than there would have been universal assent. 
The very opposite, however, were the facts of the case. It was 
only after "much disputing," consulting the word of God in the 
prophecies concerning the Gentiles, and the providence of God in 
admitting them without circumcision, that a conclusion was 
reached in accordance with the mind of the Spirit. But, does not 
the Council claim inspiration in that expression, "It seemed good 
to the Holy Ghost and to us"? The very union of their own 
names with that of the Holy Ghost forbids the theory of in- 
spiration. 

What, then, must be understood by the expression, "It seemed 
good to the Holy Ghost"? In other words, how did they learn 
what "seemed good to the Holy Ghost" ? Not by a new revelation 
of the Spirit, but manifestly by consulting the inspired utterances 
of prophecy touching the Gentiles (Acts 15:15-18), interpreted 
by the providence of God in admitting them in uncircumcision 
(Acts 15 :7-ll, 14). The record shows that exactly this was done 
and nothing more. Why demand a new revelation, when the 
mind of the Spirit could be learned by one ample and previously 
given? It was, therefore, by searching the Scriptures that they 
discovered what "seemed good to the Holy Ghost." If they had 
come together to inquire of an oracle, and "hear what God the 
Lord will speak," they would have published the decree simply, 
Tt seemed good to the Holy Ghost." If a Church court cannot be 
guided to conclusions in accordance with the mind of the Spirit 

G2 



except by inspiration, then the opening prayer of a church court, 
praying for the guidance of the Spirit, becomes a mockery. If, 
then, it cannot be claimed that this was an inspired Council, 
prelacy must look elsewhere in search of a model and warrant for 
its pretended infallible Councils, and for authority to alter the 
law of Christ and legislate for the Church. 

II. 

Advisory Council, Inadequate. 

It could not have been, according to the second theory, simply 
a voluntary association giving advice, considering the composition 
of the council, the authority of its decrees, and the extent of its 
jurisdiction. 

1. We join issue with the Congregationalists squarely upon the 
composition of that assembly. Their argument is based upon three 
expressions in the record : "the multitude", of verse 12, "with the 
whole Church," of verse 22, and "brethren," of verse 23. It seems 
almost ludicrous to base an argument on verse 12, "all the multi- 
tude kept silence" ! Therefore, because "the multitude" were 
present and "kept silence," they are entitled to become a constitu- 
ent part of every church court, and not "keep silence" ! In sending 
up the case from Antioch the "brethren" are not mentioned as a 
constituent part of the Council, whose decision is asked. It is 
simply said certain "should go up to Jerusalem unto the apostles 
and elders about this question." In giving the composition of the 
Assembly, nothing is said of any "brethren," but simply "the 
apostles and ciders came together for to consider of this matter." 
In publishing the decrees among the churches, nothing is said of 
any "brethren" having participated in decreeing, but simply "de- 
livered them the decrees for to keep, that were ordained of the 
apostles and elders. Is it merely accidental that these two classes, 
and no others, are said to have been consulted by Antioch, to have 
come together to consider and to have ordained the decrees? 
Congregationalists utterly fail to discover any others in the com- 
position of that assembly than "apostles and elders." "The multi- 



63 



tude kept silence," "the whole Church" simply acquiesced in the 
action of the assembly, and the "brethren" are only the "apostles 
and elders" combined. 

2. It is equally easy to overthrow the voluntary association theo- 
ry by an examination of the, authority of the decrees. The lan- 
guage is too emphatic and unmistakable to be regarded as the 
language of advice. Advice may be offered, but has never yet 
been offered, in such terms as, "It seemed good to the Holy Ghost 
and to us to lay upon you no greater burden than these necessary 
things'* Unless human language meant then exactly the opposite 
of its present meaning, advice offered and decrees ordained must 
be regarded as contradictory. Advice may be submitted for con- 
sideration, but never "delivered for to keep." "Lay upon you no 
greater burden," etc., and "delivered them the decrees for to keep, 
that were ordained of apostles and elders which were at Jerusa- 
lem," is the language of authority. 

3. Still another feature of this Council is not in keeping with the 
Congregational independent theory. Does the decision affect 
Antioch simply? By no means. Instead of being published at 
Antioch simply, they are published with authority throughout 
Christendom (Acts 16:4). Recognizing no frigid isolated inde- 
pendency, but, on the contrary, acting on the principle of the unity 
of the Church — that what is binding on one is equally binding on 
all — the decrees are delivered to all the churches to keep. The 
decision of the Council affected every church as truly as Antioch. 
Considering the composition of the body, the authority of its de- 
crees, and the far-reaching sweep of its jurisdiction, it could not 
have been a voluntary association. Congregationalism, therefore, 
must look elsewhere for authority to enact the grand farce of 
giving advice. 

III. 

Representative Assembly. 

If neither the first nor the second theory can be accepted, let us 
view this Council as a Representative Assembly, according to the 
system of Presbyterianism. This follows from the nature of the 
destructive conditional syllogism. If truth lies between the three, 



64 



to disprove two is equivalent to the establishment of the third. It 
may be further demonstrated from the composition, "apostles and 
elders," the former being teaching elders, and the latter, at least 
including ruling elders, exactly the composition of every Scriptural 
court in its normal condition. Arguments might be adduced from 
the object of the Assembly, "came together for to consider of this 
matter," which was a case of appeal or reference; from the 
method of procedure, — the decision being reached by consulting the 
Word of God as the sole authority ; from the authority of its decis- 
ions, "decrees," "ordained," "delivered them the decrees for to 
keep," and laid upon them as a "necessary" "burden"; from its 
jurisdiction, — acting not simply for Antioch, but for all the 
churches ; from the harmony of this theory with the whole system 
of Presbyterianism ; and from the universal support of the prin- 
ciples embodied in this Council by Scripture, ranging through the 
whole Bible. 

Principles of Church Polity. 

Attention is directed next to the principles of Church polity ex- 
hibited by this Council, confirmed by an appeal to other Scriptures, 
— serving to completely establish the Presbyterian theory of the 
Council. 

Government by Rulers. 

1. Contrary to Congregationalism, this Council exhibits the 
government of the Church in the hands of rulers, and not in the 
hands of a mixed multitude of men, women, and children, 
where passion and prejudice sway alternate scepters. But instead 
of such confusion, this Council exhibits the <( apostles and elders" 
in the very act of ruling, considering and deciding a precedent, 
— involving principles affecting all the churches. It exhibits all the 
churches in the attitude of recognizing the authority of their 
rulers in the meekness of submission and the alacrity of obedience. 
This principle of rule exhibited, tested by Scripture, is abundantly 
sustained as follows: 

(1) The names by which the officers of the Church are called 
are the very symbols of rule, the badges of authority. The elders 
were the "rulers of the synagogue," and, according to Neander and 



65 



others, were " transferred to the Christian church from the Jewish 
synagogue." In the New Testament, wherever "presbyters" 
occurs, only the connection can determine whether it relates to 
elders of the synagogue or of the church. The office and the name 
change places from synagogue to church, but retain the same rela- 
tive significance. Interchangeable with presbyters is used bishops 
(Acts 20:17, 28), by which the same officers were called among 
the Gentiles. Concerning the latter, Neander remarks: "The 
appellation, bishops — overseers — over the whole Church and over 
all its affairs ; just as in the Attic civil administration, those who 
were sent out to organize the states dependent on Athens were 
called bishops ; and just as this name seems to have become gener- 
ally current in the language of civil life to denote any kind of gov- 
erning superintendence in the public administration" (Neander's 
Ch. Hist, Vol. I. Page 184). 

(2) Scriptural distinctions imply two classes, the rulers and the 
ruled. "He that ruleth with diligence," etc. (Rom. 12:8). "Gov- 
ernments" (1 Cor. 12:28). "Ruleth" and "governments" are 
terms which demand the corresponding terms "ruled" and "gov- 
ernors," or else they are unmeaning and misleading. 

(3) The direction to rulers, how to rule, imply two classes. 
"The elders which are among you, I exhort . . . Feed the 
flock of God which is among you, taking the oversight thereof 
not by constraint, but willingly; not for filthy lucre, but of a 
ready mind: neither as being lords over God's heritage" etc. 
(I Peter 5:1-3). "Elders that rule well" etc. (I Tim. 5:17). 
"Take heed, therefore to yourselves and to all the flock, 
over the which the Holy Ghost has made you overseers," 
etc. (Acts: 20:28). These directions are not addressed to the 
whole church, forbidding the majority from "lording" it over the 
minority, which would have been the case and the danger if all 
shared in ruling, but they are addressed to the elders. They are 
unmeaning, if there are no rulers, and unnecessary, if there are 
none ruled. 

(4) The instructions to the ruled, concerning their attitude 
toward their rulers, imply such distinction. "Know them which 
labor among you and are over you in the Lord," etc. (1 Thess. 



66 



5:12). "Remember them which have the rule over you," etc. 
(Heb. 13:7). "Obey them that have the rule over you, and sub- 
mit yourselves," etc. (Heb. 13:17). The very word employed 
to express the ruling authority of the elders is the same denoting 
parental government of children. One of the very qualifications 
of rulers in the Church is experience in ruling in their family. 
"One that ruleth well his own house, having his children in sub- 
jection with all gravity. For if a man know not how to rule his 
own house, how shall he take care of the church of God?" 
(I Tim. 3:4, 5). Such exhortations are inexplicable, if no such 
distinctions exist. 

(5) The plurality of officers in every church cannot be ex- 
plained on any other supposition than as rulers. "Ordained them 
elders in every church," etc. (Acts 14:23). "Ordain elders in 
every city," etc. (Titus 1:5). "To all the saints in Christ Jesus, 
which are at Philippi with the bishops and deacons" (Phil. 1 :1). 
"Know them (plural) which labor among you and are over you 
in the Lord," etc. (1 Thess. 5:12). "Obey them" (plural) 
(Heb. 13:17). Elders of the church, etc. (James 5 :14). Accord- 
ing to the Congregational theory and practice, but one elder is 
needed in each church. The government of the church by rulers, 
exhibited by this Council, and supported by these five separate 
scriptural arguments, becomes an established principle of Church 
polity and invincible against every assault. 

The Eldership. 

(2) Contrary to Prelacy, this Council exhibits the government 
of the Church in the hands, not of one man as pope, prelate or 
archbishop, nor of apostles simply or apostolic successors (so- 
called) as dioceasan bishops; nor of preachers simply, apostles 
and preaching elders as in a conference of bishops, presiding 
elders, preaching elders, and preaching deacons ; but in the hands 
of two classes of elders, teaching elders and ruling elders. In 
order to demonstrate this fact it becomes necessary to examine 
the two classes who are six times mentioned in connection with 
this Council, and five of the times at least as composing it. 

(1) The "apostles" were present simply as "elders," combining 



67 



in themselves the elements both of the teaching and ruling elder- 
ship. The proof is three-fold : (a) The fact of their eldership 
is indisputable, for they call themselves "elders." "The elders, 
which are among you, I exhort, who am also an elder (I Peter 
5:1). "The elder unto the elect lady and her children" (II John 
1). "The elder unto the well-beloved Gams" (III John 1). 
(b) They are not engaged in this Council in exercising their 
function of "apostles," but are in the very act of ruling. There- 
fore it was the ruling function of their office which was then being 
exercised. The conclusion seems inevitable, that because they 
are both teaching and ruling elders, and are engaged in the very 
act of ruling; therefore, they were present in that capacity, (c) 
The conclusion becomes irresistible, when it is further remembered 
that they did not exercise their inspired apostolic authority, or 
perform any act which had the appearance of exercising the 
extraordinary authority which belonged to the apostles 
exclusively. 

(2) The "elders" present in the Council were either ruling 
elders simply, or included some of both classes, some who were 
simply ruling elders, and some who were both teaching and ruling 
elders. It is utterly impossible to determine between the two 
alternatives, and it is quite as immaterial, it being necessary only 
to show that the ruling elder simply was present in that capacity, 
(a) The name presbyters has special reference to ruling. The 
presbyters of the synagogue were, the "rulers of the synagogue," 
while the scribes, rabbis,, and priests were the spiritual teachers. 
(Geikie's Life of Christ, Vol. II, P. 623). (b) The plurality 
in every church cannot be explained, unless they are ruling elders. 
The previous chapter announced they "ordained them elders in 
every church" (Acts 14:23), which must have had special refer- 
ence to ruling elders ; the same term being employed in the follow- 
ing chapter, without any indication of its being used to desig- 
nate a different class, leads to the conclusion that the elders of the 
previous chapter and of this Council were identical, (c) The 
distinctions between them are proof of two classes of elders. "He 
that teacheth," etc. and "he that ruleth," etc. (Rom. 12:8), 
clearly distinguish between them. "Let the elders that rule 



6S 



well be counted worthy of double honor, especially they who 
labor in the word and doctrine*' (1 Tim. 5:17), recognizes two 
classes of elders, (d) The burden of rule is laid upon the elders 
at Ephesus (Acts 20: 17, 28), in the exhortation of Paul, at the 
very time when Timothy was preacher at Ephesus (1 Tim. 1 :3). 
(e) The use of the word "presbytery" is further evidence of 
the ruling eldership. Occuring but three times in the New 
Testament (Luke 22:66; Acts 22:5; and I Tim. 4:14), though 
translated presbytery but once (I Tim. 4:14), twice it refers to 
a Jewish court undoubtedly composed of ruling elders simply 
(Luke, 22:66, and Acts 22:5), and when used with reference 
to an ecclesiastical court of the Christian Church, without any 
indication of a change of designation, the conclusion is irresisti- 
ble, that it must have contained at least some who were ruling 
elders simply. Having then shown that the distinction between 
the two classes of elders existed, the fact that there was a plu- 
rality at Jerusalem in the local churches, which necessarily in- 
cluded some of this element, is proof positive that the presbyters 
of the Council were either ruling elders simply, or included some 
of that class ; and therefore the government of the Church is in 
the hands of the "elders." 

Equality of the Eldership. 

3. Contrary to both Prelacy and Congregationalism, this 
Council at Jerusalem exhibited the parity of the eldership. Pres- 
byterianism is not careful to demonstrate the parity of the min- 
istry. If the parity of the eldership be established, the other 
follows as a necessity. The latter is not peculiar to the Presby- 
terian system, whilst the former is one of its most distinctinve 
principles, and is plainly demonstrated by this Council in several 
ways. 

(1) In sending up the case to Jerusalem for a decision, no 
superior apostolic, prelatic, or ministerial authority is recognized 
by Antioch higher than the presbyterate. It nowhere appears 
that a decision is asked simply of the apostles, whilst they by 
courtesy or for some other cause associated the elders with 
themselves. But the very opposite appears, that Antioch ac- 



69 



knowledged no superiority of apostolic authority whatever. The 
record simply states that certain "should go up to Jerusalem 
unto the apostles and elders about this question." Why not go 
simply to the apostles? Why are the elders associated with the 
apostles in the appeal? Did not Antioch appeal to elders as well 
as apostles ? Did they not appeal to both upon precisely the same 
equality? Is there the shadow of authority for supposing that 
they made any distinction between the two classes in asking a 
decision of apostles and elders? 

(2) In their coming together, is any distinction made between 
them? Can any discover from the record, that the apostles came 
armed with more authority than the elders? The narrative 
simply states that the "apostles and elders came together for to 
consider of this matter." Did the apostles come to consider and 
act, whilst the elders came to be spectators? If our judgment 
must be formed solely from the inspired record, there is no 
alternative but to acknowledge the manifest fact, that they came 
together upon equal authority. 

(3) During the session of the Council did any apostle or the 
whole number at any time by any word or act claim any more 
authority than the elders? Did any apostle assume any more 
authority? Did any apostle exercise any more authority than 
the elders? What evidence is there that the body recognized 
the superiority of either class? So far as the record goes, each 
class considered the other as peers. 

(4) In publishing their decrees, did the apostles send them 
forth in their own name as their act and by their authority? 
On the contrary, associating the elders with themselves, and 
causing it to read, "apostles and elders, brethren," they ac- 
knowledged the parity of the eldership by issuing the decrees 
in their united names as by equal authority, wiping out even 
the distinction of names, and gathering both into one class of 
"brethren," exhibit the opposite spirit of those claiming superi- 
ority over their "brethren in the Lord." 

(5) In delivering the decrees to the various churches scat- 
tered throughout Christendom, did they lay them upon the 
churches as ordained by apostolic authority? Did they recog- 



70 



nize any difference between the two classes constituting the Coun- 
cil ? On the contrary, it is the positive statement of the Scripture, 
that the decrees were "ordained of the apostles and elders," — 
equal authority being accorded to the elders as to the apostles. 
Considering these five facts, which could not have been merely 
fortuitous, that Antioch appealed to "apostles and elders" as 
upon equality, that "apostles and elders came together, as 
upon equal authority, that they acted together, as upon equal 
authority, that they issued their decrees in their united names 
as by equal authority, that the decrees were delivered and 
received by the churches as "ordained of the apostles and elders" 
in equal authority, the conclusion necessitating the parity of the 
eldership is irresistible. 

Unity of the Church. 

4. Contrary to Congregationalism this Council exhibits the 
unity of the Church. If not upon the principle of unity of the 
Church, then upon what principle does a Church Council con- 
vened at Jerusalem decide a matter affecting Antioch simply? 
If it were a local matter, why should any other place than Antioch 
be the scene of the conflict? Jerusalem was not troubled by the 
matter, but Antioch was. If an effectual settlement of the matter 
as is alleged, had determined the place, then Antioch would 
certainly have been the place. That, however, is a matter of 
little importance, compared with another feature of this Council 
demonstrating the Church's essential unity. It is the jurisdic- 
tion of the Council, which the Congregationalists cannot explain 
upon any other theory than the underlying principle of unity. 
Did they publish the decrees simply at Antioch? "As they went 
through the cities they delivered them the decrees for to keep," 
etc. (Acts 16:4). They are no more binding on Antioch than 
on Christendom! If the jurisdiction of the Council extended 
to all the churches, upon what principle other that the unity of 
the Church? Tested by Scripture, which is the interpreter of 
Scripture, the Church's unity is still more manifest 

(1) The use of "Church" in the singular, comprehending the 
whole, manifests its corporate unity. Such unmistakable evidence 



71 



is borne by one passage in the Revised Testament, that it alone 
would be sufficient to establish the fact. "So the Church through- 
out all Judea and Gallilee and Samaria had peace being edified/' 
etc. (Acts 9:31 Revised Version). 

The twelfth chapter of 1st Corinthians is an elaborate argument 
to demonstrate the unity of the Church, which has the advantage 
over every other argument, that it is inspired ; but if the Church's 
unity be denied, that argument becomes a mystery. Arguing the 
fact from all having the same spirit, illustrating it by the unity 
of the human body, it closes with the assertion, "Now ye are the 
body of Christ and members in particular. And God hath set 
some in the Church first apostles, secondarily prophets, thirdly 
teachers, after that miracles, then gifts of healing, helps, govern- 
ments, diversity of tongues," etc. (I Cor. 12:17, 28). If it be 
objected that this language applies to the invisible Church, the 
reply is, that the invisible Church, as such, needs no "apostles," 
"prophets," "teachers," "miracles," "healings," "helps," "govern- 
ments," and "diversity of tongues" ; these things are for the visi- 
ble Church. If to this it be objected that the two cannot be sepa- 
rated except in thought, at least the part of the invisible which 
is still in the visible, that would necessitate predicating unity of the 
visible as well as invisible. If it be claimed that I Cor. 12 :28 applies 
to the local church it may be answered, that God had not set 
"apostles," "prophets," etc. in the local church of Corinth. 

(2) Such figures are employed, representing the unity of the 
Church, that they become unmeaning when that principle is elimi- 
nated. Eph. 2:19-22 presents the Church as a state, a family, 
and a temple; but a temple is not a building of independent dis- 
connected parts. The Church is the body of Christ (I Cor. 
12:27). But though every organ, muscle, bone, and sinew of 
the body were collected disconnected in a mass, they would not 
constitute a body. The Church is the kingdom of Christ. But 
a kingdom of absolutely independent clans or provinces would 
be an anomaly. If it be claimed that such expressions, "temple," 
"body," and "kingdom," refer to the invisible Church, then the 
reply is, if the invisible Church has essential to its very being 



72 



a unity, the visible Church which approaches nearest the divine 
ideal must exhibit visible unity. 

To the support of the latter truth may be adduced the testimony 
of Dr. Thornwell : "The relations between the two is so close, 
that it is unwarrantable to predicate unity of the one and the 
want of unity of the other. The visible or professing Church 
approaches perfection, as it seeks to realize the invisible or spirit- 
ual. The two ought to coincide, and the purity of the outward 
is determined by its approximation to the inward. A Church, 
therefore, which cannot realize a visible unity, and thus aim to 
coincide with the invisible Church, is self-condemned; and any 
constitution which does not recognize this fact, is convicted of 
being unscriptural. This principle of the unity of the Church 
lies at the foundation of the Presbyterian polity, and all its pecu- 
liarities are designed to bring this out, and give it formal expres- 
sion. It is singular that the only two bodies which claim to real- 
ize this unity are in the deadliest antagonism — each charging the 
other with being Antichrist. They are the Church of Rome and 
the Presbyterian Church. Rome does, in a certain sense, give 
unity to the Church. She compacts all its parts. There is no 
stronger outward representation of unity than is furnished in 
her system of government. There is, however, this marked dif- 
ference between the two cases; the Church of Rome undertakes 
to exhibit the body in its unity with an earthly head — to exhibit 
Christ as well as his members ; the Presbyterian Church exhibits 
in visible unity on earth the body only, and connects it with a 
heavenly Head. The Bishop of Rome claims to be the head of 
the Church. He alone who is in communion with him is a mem- 
ber of the Church, and consequently a member of Christ. Now, 
he must be either a real or a true head, or a symbolical and typical 
head. If the former, then as a body cannot have two real heads 
without being a monster, the headship of Christ is displaced. If 
the latter, then, as the body must partake of the nature of its 
head, the Church is destroyed" (Thornwell's Col. W., Vol. IV, 
Pages 135 and 136). 

In regard to the method of realizing and exhibiting this unity 
of the Church, Dr. Thornwell affirms: "That unity is realized 



73 



by representative assemblies. The government of the Church is not 
entrusted to individuals, nor to the mass of believers, but to Coun- 
cils. . . . These constitute a bond, which brings all the parts 
together into unity, and gives the Church the property of indefinite 
expansibility. . . . It is worthy of note how all churches 
have practically acknowledged the representative feature of Pres- 
byterianism. Episcopacy, for example, has its General Con- 
ventions, in which, in the attempt to realize unity, the parlia- 
mentary principle is grafted upon the system. Congregationalism 
has its Councils, the existence of which is a tribute to the import- 
ance of the representative principles. Even the Pope, on occasions 
of great emegency, calls Councils to decide disputed questions. 
We are but carrying out, then, a principle, the practical necessity 
of which is recognized by all Churches, but which is inherent 
in the very nature of the Presbyterian system alone." (ThornweH's 
Col. W., Vol. IV, Pages 136, 137 and 138). 

The Encyclopedia Britannica bears similar testimony to the 
completeness of the Presbyterian system of Councils. "It is of 
course in the Presbyterian Churches that Councils have received 
their most systematic development, and without claiming infalli- 
ble authority retain the most extended powers as legislative, ad- 
ministrative, and judicial. ... In non-Presbyterian Churches, 
Synods have various degrees of deliberate or decisive authority." 
(Encyclopedia Brit., ninth ed., Vol. VI, Page 512). If it be 
argued that the Council at Jerusalem could not have exhibited the 
unity of the Church, because all the apostles were not present, 
and very few of the churches are supposed to have been repre- 
sented (perhaps only Antioch and those in and near Jerusalem), 
it may be answered that a quorum of a court as truly realizes 
unity as if every church in existence were represented by delegates. 

The Right of Appeal. 

5. Contrary to Congregationalism, this Council exhibits the 
right of appeal. This principle is inseparable from the unity 
of the Church, and either one established is proof of the other. 
If, then, the unity of the Church has been established by Scripture, 
the right of appeal follows as a necessary principle, and vice 



74 



versa. It matters not what may be the difference of opinion as 
to the nature of the appeal to the apostles and elders, whether 
a specific case was carried up, or a decision asked as to the princi- 
ple, the evidence still remains of an appeal, complaint, reference 
or overture of some nature. The record is too plain to be 
"explained away." The heresy existed at Antioch, the delegation 
was appointed to lay the matter before the apostles and elders, 
they came together to consider the matter, the delegation was 
heard, a debate occurred, a decision was rendered, and a dele- 
gation appointed to publish the matter at Antioch. These 
are the facts furnished by the inspired narrative, which 
may be variously interpreted, but can never be so obscured that 
the multitude of Bible readers will fail to recognize the fact of 
some kind of appeal, furnishing a precedent, according the right 
to the humblest member of the Church to be heard at the bar of 
the highest tribunal of the Church. 

Scripture the Sole Authority. 

6. Contrary to the "Charybdis" of Prelacy on the one hand, 
and the "Scylla" of Congregationalism on the other, this Council 
exhibits the word of God as the sole basis of any ecclesiastical 
deliverance.. The apostles and elders were governed by no tra- 
ditions on the one hand, nor human wisdom and expediency on 
the other. They dared not attempt to legislate, in the sense of 
making law, for the Church of Christ. That would have been to 
usurp the authority of Christ, who alone is the Church's Law- 
giver. Nothing lay within the province of that Council but to 
consult the written law, the revealed will of Christ, and apply 
the principles therein contained to the question under considera- 
tion. But they certainly acted as if it was their province to inter- 
pret, apply, and enforce Christ's law. Synods and Councils may 
not think to change the law of Christ, or legislate for the Church, 
but there must be some authoritative court to apply the principles 
of that law to each particular case. Whilst not interfering with 
the right of private judgment, yet ecclesiastical Councils may 
not permit licentiousness in word or deed. The only safety for 
church courts between ecclesiastical tyranny and eccelsiastical 



75 



licensing of wickedness is speaking where the Word of God speaks, 
and being silent when it is silent. Christ, who has given law to 
the Church, has also given authority to the rulers, assembled in 
the courts of His house, to enforce that law. Liberty of con- 
science and dissent of judgment are possible only where Synods 
and Councils have erred by violating the law of Christ. As that 
Council at Jerusalem inquired the mind of the Spirit by appeal 
to the Scriptures, so no church court can ordain, forbid, or enjoin 
anything whatever, unless it can exhibit as its warrant, "Thus 
saith the Lord," or an inference therefrom both good and neces- 
sary. 

This Council at Jerusalem answers the question how the Church 
can obtain the mind of the Spirit after revelation has ceased to 
guide unerringly. It furnishes a model and warrant for the 
Church in like circumstances. It is a precedent which should 
guide every church court in all its deliverances. The Ariadne 
clue, which alone is sufficient to guide the Church safely through 
all its labyrinths of difficulties and mazes of doubt, is prayerful 
dependence on the Spirit to discover in the written Word what 
"seemed good to the Holy Ghost." Only when that which "seemed 
good to the Holy Ghost" also seems good to the Church, is there 
safe ecclesiastical action. Any church court, acting by virtue of 
a divine constitution, guided entirely by the precepts of Christ, 
and depending on the influence of the Spirit, can use the language 
of the Council, "It seemed good to the Holy Ghost and to us." 
These principles exhibited by the Council at Jerusalem are also 
the principles of the Presbyterian system, and the principles 
which everywhere are sustained by the Word of God, 



76 



CHAPTER V. 



$res*ptenantem anb tfje Sacrament*. 

THE LORD'S SUPPER. 

In the order of time the sacrament of Baptism is administered 
to a believer previous to his participation in the sacrament of the 
Lord's Supper, and it is, therefore, ordinarily considered first in 
any treatment of the subject. In the order of nature, however, 
the case is reversed. The Lord's Supper pertains to the atoning 
work of Christ. Baptism represents the work of the Holy Spirit 
in the application of redemption in the sphere of Chiristian ex- 
perience. For this reason this treatise will discuss them in the 
natural order. 

The Identity of the Church. 

Presbyterianism is unique in one respect at least. It alone 
insists on the unity and identity of the Church in all ages and 
under all dispensations. It maintains that the Church of the 
Patriarchal, Jewish and Christian Dispensations is one and the 
same; and the Presbyterian Church identifies itself, therefore, 
not simply with the Apostolic age, but with the life and order 
of the entire Old Testament regime. The only dfference between 
the Presbyterianism of the Old Testament and of the New, is 
that one was prophetic, looking forward by faith to a coming 
Christ and the other historic, looking backward to Christ, "mani- 
fest in the flesh" and who will "come again the second time without 
sin unto salvation." 

Proofs of Identity. 

This identity of the Church under various dispensations may 
be conclusively established: (1) By the fact that the theology 
of the Church has always been the same — salvation by "the blood 
of the Lamb." This theology was preached in the Patriarchal dis- 
pensation by the sacrifices ; made clearer in the Mosaic economy by 

77 



the passover lamb ; blazed afresh in the vision of prophecy, which 
saw him "brought as a lamb to the slaughter"; burst forth into 
the full light of the gospel, as John the Baptist designated the 
antitype of all preceding types as "the Lamb of God that taketh 
away the sin of the world"; and in the preaching of apostles, 
gathered around, as a nucleus, the "Lamb without blemish and 
without spot," whose "blood cleanseth us from all sin"; while 
John looked through the open door of Heaven and saw "In the 
midst of the throne ... a Lamb as it had been slain." 

(2) By the fact that salvation in every age is by the same in- 
strumentality, the exercise of faith. "Abraham believed God, 
and it was counted unto him for rightousness." So Paul argues 
we are saved in the same way, "Being justified by faith," etc. 
The only difference was that the Jew looked by faith to a Messiah 
to come, and we look by faith to a Messiah already come. 

(3) The Sacraments of the Church are the same. In the Jewish 
Church there were two — Circumcision and the Passover — and in 
the Christian Church, Baptism and the Lord's Supper. Circum- 
cision, having exactly the same significance as Baptism has given 
place to it, there being no change of the sacrament, but simply 
of the symbol; hence Paul identifies them: "In whom also ye 
are circumcized with the circumcision made without hands in 
putting off the body of the sins of the flesh by the circumcision 
of Christ; buried with him in baptism," etc. (II Col. 2:12). So 
also the Passover has given place to the Lord's Supper, both having 
the same significance; hence Paul announces, "For even Christ 
our Passover is sacrificed for us" (I Cor. 5:7). The Passover 
was prophetic, and the Lord's Supper is the same sacrament, 
historic. 

(4) The constitution of the Church is always the same, in 
every dispensation, a government in the hands of the "elders." 
In the patriarchal age these "elders" were the natural heads of 
families. In the Mosaic age he and Aaron submitted their cre- 
dentials to the judgment of the "elders" in Egypt. In the "Church 
in the Wilderness" there were elected "seventy elders," which 
gave rise to the Sanhedrim at a later period. After the settle- 
ment in Caanan there was in each local synagogue a bench of 



78 



"elders," the "rulers of the synagogue." Not at all surprised, 
therefore, are we that in the New Testament it is said they "or- 
dained them elders in every Church" (Acts 14:23). So nat- 
urally enough when John on Patmos "looked and behold a door 
was opened in heaven," he saw through that open door in heaven 
no bishops, archbishops, cardinals, nor popes, but "four and twenty 
elders." (Rev. 4:4). 

If the plan of salvation is the same in all ages; if "Jesus 
Christ is the same yesterday and today and forever ; if He is the 
Divine Head of the Church; these considerations would seem 
to indicate that "the Church of God" is one and the same, though 
existing under different dispensations. Alexander Cruden in his 
"Concordance," — recognized as a standard by scholars generally, — 
furnishes perhaps the simplest and most comprehensive definition 
of the Church ever framed as, "All the elect of God, of what 
nation soever, from the beginning to the end of the world, who 
make but one body, whereof Jesus Christ is the Head, Col. 1 :18." 
The identity of the Church in all ages is, therefore, of vital con- 
sideration, because it determines the place and importance of the 
Sacraments in the Church and imparts additional significance to 
them as not mere ceremonial observances but as having a holy and 
spiritual purpose. Especially does it have a bearing on the mode 
and subjects of Baptism as will appear in the further treatment of 
that sacrament. 

I. 

Sacraments, Their Significance and Purpose. 

The word "sacrament" comes from the Latin word "sacra- 
mentum," designating the oath of a soldier. According to the 
definition of the Catechism, "A sacrament is a holy ordinance in- 
stituted by Christ, wherein by sensible signs Christ and the benefits 
of the New Covenant are represented, sealed and applied to 
believers." In other words, a sacrament consists of two things — 

(1) The "Sensible Signs," which are the outward symbols, and 

(2) the things signified. In baptism the outward and visible 
symbol is water — the thing signified is the cleansing of the soul 



79 



through the regeneration of the. Holy Spirit. In the Lord's Supper 
the outward symbols are the bread and wine. The thing signi- 
fied is the death of Christ and our participation in its benefits. 

The Sacrament of the Lord's Supper. 

Confining our inquiry at this time to the Lord's Supper, the 
Catechism defines it as "A sacrament wherein, by giving and re- 
ceiving bread and wine, according to Christ's appointment, His 
death is showed forth; and the worthy receivers are, not after a 
corporeal and carnal manner, but by faith, made partakers of His 
body and blood, with all His benefits, to their spiritual nourish- 
ment and growth in grace." 

Diverse Interpretations. 

1. The theory of the Romanists is called "Transubstantiation," 
which teaches that the bread and wine by the officiating Catholic 
priest are converted into the very body and blood of Christ. The 
objections to this interpretation are fatal. In the first place, it 
violates the nature of a sacrament by destroying its symbolism, for 
the bread and wine are no longer symbols but are changed into the 
thing which they are supposed to represent. In the next place, it 
contradicts our senses. It asks us to believe that the symbols 
which look like bread and wine, which taste like bread and wine 
are really not bread and wine; and that our senses of sight, taste, 
smell and touch deceive us. In addition to this, it contradicts our 
reason by asking that we believe the law of nature governing 
matter can be so suspended in its operation as to allow the material 
body of Christ to be present in a million or more different places 
where as many priests are transmuting bread and wine into that 
same body of Christ. The Romish interpretation taxes our 
credulity to the utmost. Faith may soar beyond the sweep of 
reason, but it never contradicts rationality. 

2. The Lutheran interpretation is very similar, entitled, "Con- 
substantiation," which insists that the symbols still remain bread 
and wine, but "in, with and under" them the believer receives the 
very body and blood of Christ. All the objections to the Tran- 
substantiation of the Catholic hold against "Consubstantiation" 

80 



and one more, for it violates another law of nature by teaching 
that two material things, the bread and the body of Christ can 
occupy the same place at the same time. 

3. The Zwinglian interpretation is just the opposite of these 
two and goes to the other extreme. In his reaction from Rome 
Zwingli, the great Swiss Reformer taught that the sacrament was 
symbolic and nothing more. It has been rejected by almost the 
entire Protestant Communion as too inadequate. It would be dif- 
ficult to believe that so solemn an ordinance dealing with such 
sacred things as the suffering and death of Christ means nothing 
more than a symbolic representation of the truth. Such belittling 
of the sacrament, as thereby to rob it of spiritual benefit, would 
dwarf its functions to such an extent as to deprive it of all sig- 
nificance and value. 

II 

The Calvinistic Interpretation. 

In medio virtus is a Latin proverb equivalent to the statement 
that the truth lies ordinarily between the extremes. In keeping 
with this proverb the Protestant teaching as to the sacrament of 
the Lord's Supper, occupies middle ground between the doctrine 
of Transubstantiation and the symbolic view of Zwinglianism. 
John Calvin, followed by our Confession of Faith, imparts to 
this sacrament a spiritual flavor. The elements remain simply 
bread and wine, entirely unchanged; and those who do not "dis- 
cern the Lord's body" receive nothing but bread and wine. The 
true believer, however, by faith feeds upon Christ really and truly. 
It is to the soul a spiritual "feast of fat things ... of wines on 
the lees well refined." (Isa. 25:6). In this sacrament just as the 
body assimilates the natural food of bread and wine, so the soul 
partakes by faith of the very life of Christ "to its spiritual nourish- 
ment and growth in grace." 

Sacerdotalism. 

In nothing does the essential difference between Catholicism 
and Protestantism appear more marked than in the sacrament. 



81 



Sacerdotalism is a term characteristic of the whole papal system. 
It means priestcraft — the domination of the whole church to the 
authority and will of its priests no matter how corrupt. In the 
sacrament of the Lord's Supper the benefit derived from this 
ordinance depends entirely upon the will of the officiating priest. 
It accords him the power of blessing the ordinance according to 
his intention. The communicants can never know whether he has 
given them the benefits of his good intention or converted the 
ceremony into a farce by withholding his blessing. 

In the Protestant Church the benefit never is dependent on the 
will of the officiating minister, but solely on the relationship of 
the believer to Christ and on his improvement of the occasion as a 
means of grace by prayer, self-examination, repentance and faith. 

The Lord's Supper, Nature and Purpose. 

This leads naturally to the consideration of the purpose served 
by this sacrament. It has its place and function in the life of the 
Church just as truly as has prayer, preaching, baptism, benevolence, 
and any other divinely appointed ordinance of God's house. 

(1) Symbolic Ordinance. 

First of all it is a symbolic ordinance. "By sensible signs" — 
bread and wine, — Christ and the benefits of the new covenant are 
represented. Just as in the preaching of the gospel the atonement 
is apprehended by the hearing of the ear, so in these elements the 
same truth is symbolized and apprehended by the eye. The sacra- 
ment confirms "the word preached," and enables the believer to get 
firmer grasp of the benefits of the covenant of Redemption, pur- 
chased by the precious blood of Christ as the expression and proof 
of his dying love. 

(2) Sealing Ordinance. 

The symbolism is valuable but is only a part of the sacrament. 
Still more valuable, and the essential element of the Lord's Sup- 
per, is the indispensable "sealing" of the covenant. The figure of 
speech is very striking and significant in the business world ; and 
in human government a seal serves several purposes. It is used 

82 



to stamp a document as genuine and confirm an agreement. The 
pardon of a convict by the President of the United States may 
have the official name attached but is of no binding force as yet 
and might be reversed ; but if the Seal of State is affixed it be- 
comes inviolate and binds all parties, even the President himself. 
The seal of the Government on its coin or currency binds and 
pledges all the resources of the State to its support. For inviolate 
security and protection valuable packages are "sealed" with the 
official stamp of the party or State which so guarantees the un- 
molested contents. To safeguard the dead body of Christ, Pilate 
authorized the protection of the sepulcher with the seal of the 
Roman Empire. Nothing less than the invisible power of God 
himself could have had the temerity to break that seal. Backed by 
the authority and resources of the Empire the contents of that 
sepulcher were as safe as human power could render it. In like 
manner the sacrament is the "Seal" of the covenant. It binds 
Christ to guarantee the salvation of the believer and it binds the 
believer to a life of obedience and consecration. Every partici- 
pation in the Lord's Supper is a renewal of the covenant between 
the soul and its Saviour. The believer "sealed" is guaranteed 
eternal life and protected by the omnipotent power of a covenant- 
keeping God. 

(3) Commemorative Ordinance. 

On monument, tablet or tomb the inscribed words — "In 
Memoriam" — have always peculiar and sacred significance. They 
are a perpetual memento of one that is "absent." In instituting 
the Supper both in giving the bread and in giving the wine 
— twice — "our Lord the same night in which He was betrayed" 
emphasized the memorial f eature of this perpetual ordinance, say- 
ing, "This do in remembrance of Me." 

Surely the blood-bought Church could never forget "dark 
Gethsemane or cross-crowned Calvary." It is sad reflection on 
the fickleness of human nature that the church should need a 
perpetual reminder of "His dying love," yet time and circum- 
stances efface impressions and deaden affections. The Lord's 
Supper is the Master's appeal for perpetual "remembrance," not 



83 



simply to the apostles who loved Him in the flesh, but to distant 
ages, bringing to mind Him, "Whom having not seen we love." 
Each observance is a "remembrance" pointing backward through 
the ages to Calvary. Each remembrance is calculated to stir the 
heart of the believer to its deepest depth and awaken a love be- 
gotten of love of which we fervently sing: 

"Immortal love, forever full, 
Forever flowing free 
Forever shared, forever whole 
A never ebbing sea ! 

Our outward lips confess the name 
All other names above, 
Love only knoweth whence it came 
And comprehendeth love." 

(4) Anticipative Ordinance. 

If it commemorates, it likewise anticipates. If one hand points 
to Calvary, the other points forward to the future saying: "Till 
He come." This sacrament is the connecting link between the 
first and second coming of Christ. It ever keeps alive the faith 
of the Church in the future glorious triumph of the Church 
through the triumph of her divine Lord. 

"Till He come" — The age of doubt may grow skeptical and 
sneeringly ask, "Where is the promise of His coming?" To this 
challenge the sacrament points to the heavens and cries — "Till He 
come." The ungodly world may be utterly unprepared and over- 
whelmed by His appearance, but the sacrament is ever echoing its 
warning — 'Till He come." Even His own bride, the blood-bought 
Church may grow cold and cease to pray, "Come Lord Jesus, 
come quickly," yet the sacrament is a constant reminder reiterating 
its message, "Till He come." No voice of prophet or seer can 
tell "What shall be on the morrow" ; but this sacrament acclaims 
one inevitable event, crying through the ages, and will continue its 
appeal to faith with the challenge — "Till He come." 



84 



(5) Gracious Ordinance. 

Not by some mysterious efficacy or inscrutable method, not by 
some inherent power — "ex opere operato," signifying virtue within 
itself, — nor by some inexplicable operation, does the holy com- 
munion benefit the soul of the believer. The blessing obtained is 
that which pertains to it as a spiritual "means of grace." It sums 
up in itself all the other means appointed for spiritual edification. 
It enlists prayer, the Word, meditation and the sacrament itself. 
It functions as a gracious exercise which makes its appeal to the 
whole spiritual nature of the believer. The "remembrance" brings 
Calvary afresh to the mind in a very realistic manner that is cal- 
culated to awaken contrition for our "sins which pierced Him," and 
to stir the soul to its deepest depths of love. The broken bread and 
wine poured out enable the soul to obtain a firmer grasp by faith 
of Christ "evidently set forth crucified before us." The sense of 
pardoned sin and the assurance of salvation are calculated to re- 
store to us the joy of salvation. Reflection on our failures and 
sins inherent in our unsanctified carnal nature — dying but still 
active — causes penitential tears and stimulates new purpose of 
amendment of life and manners. The communion of saints, in- 
cluding our Lord Himself, affords a sweet foretaste and blessed 
hope of the Marriage Supper of the Lamb, "When we shall drink 
anew" in the kingdom of our dear Lord, when the body of be- 
lievers is complete and the blood-bought church shall see face to 
face "Him whom our soul loveth," when for the first time the 
vast redeemed host shall assemble in one innumerable throng, when 
the "old, old story" shall burst into "the new song" of redeeming 
love, and we "shall bring forth the royal diadem and crown Him 
Lord of all," amid the joint hallelujahs of saints and angels. 

Is not this conception of the nature and purpose of the sacra- 
ment worthy of the name, "holy communion"? An ordinance so 
symbolic, sealing, commemorative and gracious exalts it into a 
large and indispensable place in the scheme of Redemption. Is 
not the church justified in lifting it to a higher function of service 
in the kingdom by more scriptural interpretation and exposition 
for the comfort of believers and by more intelligent and spiritual 



85 



celebration as a distinct means of grace, "for the perfecting of the 
saints, for the work of the ministry, for the edifying of the body 
of Christ; till we all come in the unity of the faith and of the 
knowledge of the Son of God unto a perfect man, unto the measure 
of the statute of the fulness of Christ;" and that we "may be 
able to comprehend with all saints what is the breadth and length 
and depth and height; and to know the love of Christ which 
passeth knowledge that ye might be filled with all the fullness ot 
God. Now unto Him that is able to do exceedingly abundantly 
above all that we ask or think, according to the power that worketh 
in us, unto Him be glory in the church by Christ Jesus through- 
out all ages, world without end." 



86 



CHAPTER VI. 



$restopteriamsra anb tfje Sacraments;. 

BAPTISM. 

Definitions lay the foundation for constructive work as a basis 
for Scritpural exposition and interpretation, in reaching the truth 
in regard to any subject, doctrine or ordinance. 

Definition of Baptism. 

Baptism is the thorough change wrought in the spiritual life 
of a soul through the operation of the Holy Ghost, and is outward- 
ly symbolized by the application of water in the name of the 
Father, Son and Holy Ghost. In the popular conception of the 
ordinance, water baptism so occupies the thought and attention of 
many people as to cause them to lose sight of the fact that the 
ouward rite is not the real thing but only a representation of the 
work of the Spirit. The definition of the Confession of Faith 
may serve, therefore, to reinforce the real significance of the ordi- 
nance : "Baptism is a sacrament, wherein the washing with water, 
in the name of the Father, and of the Son, and of the Holy Ghost, 
doth signify and seal our ingrafting into Christ, and partaking 
of the benefits of the covenant of grace, and our engagement to be 
the Lord's." 

The thing signified is the cleansing operation of the Spirit by 
the application of the blood of Christ that "cleanseth us from all 
sin." The symbol is water, which has no efficacy in itself, but 
which visibly represents the invisible grace of the "new birth." 
According to the Confession of Faith, "The efficacy of baptism is 
not tied to the moment of time wherein it is administered." The 
baptism of the soul by the Holy Ghost and the baptism of the 
body by water seldom, if ever, take place the same moment. The 
Spiritual is supposed to precede the symbolic. Unless, therefore, 
a change of heart is wrought by the Spirit, baptism with water is 
of no avail, — regardless of the mode of applying the water. 

87 



Mode of Baptism not Essential. 

Water baptism itself not being essential to salvation, much 
less is the mode. At the same time being a scriptural ordinance, it 
should correspond as nearly as possible to the thing which it signi- 
fies. It is of fundamental importance that every ordinance should 
conform to the scriptural type because of the tendency of human 
nature to attach undue importance to any ceremonial ordinance in 
proportion as it departs from the simplicity of the scriptural form. 
This justifies inquiry into, and a discussion of, the mode of bap- 
tism. The first consideration touches the whole question at issue : 
Is baptism the application of the person to the water; or the appli- 
cation of the water to the person? 

I. 

The Meaning of the Word. 

As the advocates of immersion base its claim largely on the 
meaning of the Greek word, baptizo, from which is derived the 
English word baptism, it becomes necessary to subject it to the 
closest scrutiny. Two words in the Greek, bapto and baptizo, are 
very similar in appearance but very different in their meaning. 
Bapto means primarily to "dip," although in the secondary mean- 
ing it signifies to "dye" and loses the idea of dipping entirely, 
as the dyeing may be done by sprinkling. 

This word bapto which means to "dip" is never in any instance 
used as the word for baptism. Baptizo, which is the word used 
in the Scriptures for baptism, does not mean to "dip" and never 
lends itself to any special mode. It has one fixed meaning, but 
may be performed by a dozen different modes. It means con- 
trolling influence by which the condition of the object is thor- 
oughly changed. It never has the significance of putting one into 
the water and taking him out. That would be "dipping," and the 
word for that act is bapto, which is never applied to baptism. If, 
however, one is put into the water and left till he is drowned, 
baptizo would express the act, because he is changed from a living 
man to a dead man. That, however, would be only one application 



8S 



of the word. It was used freely by the Greeks for numerous 
acts, but never demands the suggestion of any mode. "Baptized 
with wine/' used frequently by the Greeks, did not mean "dipped" 
into the liquid, but meant "drunken" — changed (by drinking 
wine) from a sober man to a drunken man. "Baptized by a drug" 
meant having poppy juice sprinkled in his face, or drinking an 
opiate, and thereby changing his normal condition into a stupor. 

Classic Baptism. 

The following are specimens of usage in the Greek: 
"Baptized by the same drug" ; by drinking from a cup. — Tatius. 
"Baptized by unmixed wine"; by drinking from a cup. — 
Athenaeus. 

"Baptizing powerfully" ; by drinking from a cup. — Athenaeus. 
"Baptized Alexander" ; by drinking from a cup. — Conon. 
"Resembles one baptized" ; by drinking from a cup. — Lucian. 
"Baptized yesterday"; by drinking from a cup. — Plato. 
"Baptized by yesterday's debauch"; by drinking from a cup. — 
Plutarch. 

Christ himself used the word in this same sense : "Can ye drink 
of the cup that I drink of ? and be baptized with the baptism that 
I am baptized with?" This involved the baptism of martyrdom — 
changed from life to death. Paul used baptism in the same sense 
in Heb. 9:10; speaking of the ceremonial sprinklings in the Jewish 
Church, he called them "divers baptisms" — because they were 
changed ceremonially from uncleanness to cleanness. Any purifi- 
cation, no matter by what mode performed, was called baptism, 
because the condition of the person was changed. The early 
church fathers, dating back almost to Apostolic times, so used 
the word. Clement of Alexandria speaks of being "baptized a 
second time by tears" — changed from impenitence to penitence — 
but the penitent was not immersed in his own tears. Origen states, 
"For it is only the baptism of blood which renders us more pure 
than the baptism of water" — changed by the purifying process of 
martyrdom— but the martyr was not immersed in his own blood. 

In the Greek, the word used for the Lord's Supper by the 



89 



Apostles is deipnon, which unquestionably means a "feast" ; and 
yet as a symbolic act no one insists that believers to get the benefit 
of the Lord's Supper should eat a full meal, although that seemed 
to have been the practice of the church in the early days. The 
Apostle Paul rebuked the Corinthian Church for such celebration 
of the Lord's Supper (1 Cor. 11 :22). If, therefore, a crumb of 
bread and a sup of wine are universally recognized as sufficient 
for properly celebrating this sacrament, it is highly inconsistent 
that the benefit in the other sacrament should be made by some 
denominations to depend upon the quantity of water. The sym- 
bolic usage should be the same in both sacraments. 

Dr. James W. Dale, a man of great learning and research, has 
written voluminous and scholarly books on the meaning of the 
word baptizo — tracing it through the Greek literature as well as 
throughout the Scriptures — and reaches this conclusion, which no 
one has ever even attempted to refute: "Whatever is capable of 
thoroughly changing the character, state and condition of any 
object is capable of baptizing that object, and by such change of 
character, state or condition does, in fact, baptize it." 

Based upon this conclusion, the result of preeminent scholar- 
ship, he challenges the world with this definition of baptism : "The 
Scriptures teach a baptism which is from Christ as an atoning 
Redeemer, and is effected in the soul through the Holy Ghost, 
so that the condition of the soul, in its own nature and its relation 
to law and to sin, is thoroughly changed, and new relations, in 
holiness, are established toward God the Father, the Son, and the 
Holy Ghost. The Scriptures further teach that this baptism of 
the soul through the blood of Christ received by repentance and 
faith, the work of the Holy Ghost, is embodied in a rite and 
symbolly exhibited by the application of pure water to the body, 
with the utterance of appropriate expository words. This is the 
doctrine of that 'one baptism' by Scripture in its reality by the 
Holy Ghost, and in that reality ritually symbolized by pure water." 



90 



II. 



The Appeal to Scriptures. 
Baptized in the Red Sea. 

The first thing in the Word of God called baptism is the passage 
of the Red Sea by the children of Israel (1 Cor. 10:1, 2) : "All 
our fathers were under the cloud and all passed through the sea ; 
and were all baptized unto Moses in the cloud and in the sea." 
The mode of this baptism can only be determined by reading the 
Mosaic account in Exodus 14:21, 22: "And the Lord caused the 
sea to go back by a strong east wind all that night, and made the 
sea dry land, and the waters were divided. And the children of 
Israel went into the midst of the sea upon the dry ground/' Can 
there be the slightest reasonable doubt about the mode of that 
baptism ? The Egyptians were immersed ; but Paul does not say 
they were baptized. The Israelites were not immersed; and yet 
Paul affirms that they "were all baptized." If any water touched 
the Israelites, it must have been poured upon them from the 
cloud, or sprinkled on them by the spray; and yet Paul, inspired 
and infallible, pronounces it baptism. If we had nothing but the 
statement of Paul that they "were all baptized," that would be 
regarded sufficient proof of immersion by multitudes. All the 
world could not shake their belief that the Israelites were "buried 
in liquid graves" — if the Mosaic account did not bar the possi- 
bility of such an inference. Yet upon such insufficient evidence 
they dogmatize about the immersion of Jesus, simply because 
of the proximity of a river. But Paul tells of the baptism of 
multitudes "in the sea" ; and yet Moses assures us they were not 
immersed. 

Such an application of water as these Israelites received would 
not now be regarded as baptism by the advocates of immersion; 
but we must take our position by the side of Paul, and insist that 
this was baptism, although it was not immersion. It is curious to 
see how immersionists attempt to evade what Paul in this place 
distinctly affirms is baptism. Dr. Alexander Carson, in his hercu- 
lean effort to prove that "baptism" means "dip" through the whole 

91 



range of Greek literature, says of the Israelites on this occasion 
that they got a "dry dip" ! Dr. Broadus, in his tract entitled 
"Immersion Essential," says that this was "not a literal immer- 
sion ; it was only something like baptism" ! But Paul insists that 
it was baptism! "Baptized unto Moses" denotes the change in 
Israel's attitude toward Moses and from this moment their accept- 
ance of his leadership of the Lord's hosts. 

Jewish Ritual Baptisms. 

The next text of Scripture claiming attention is Heb. 9:10: 
"Which stood only in meats and drinks and divers washings." 
The word translated "washings" in the Greek, as written by the 
inspired author, is "baptisms," alluding to those ceremonies prac- 
ticed by the Jewish Church. It is again necessary to "search the 
Scriptures'' of the Old Testament to determine the mode of these 
"divers baptisms." Leviticus 14:5-7 furnishes one of them, the 
ceremonial purification of the leper. "And the priest shall com- 
mand that one of the birds be killed in an earthen vessel over 
running water . . . and he shall sprinkle upon him that is to be 
cleansed from the leprosy seven times, and shall pronounce him 
clean." Leprosy is universally acknowledged as the type of sin; 
the leper is the type of the sinner ; and the cleansing of the leper 
typical of the sinner's cleansing. This sprinkling of the leper is 
one of the "divers baptisms" mentioned in Heb. 9:10. Still an- 
other may be found in Numbers 8:6, 7, and is the consecration 
of the Levites: "Take the Levites from among the children of 
Israel, and cleanse them, and thus shalt thou do unto them to 
cleanse them : Sprinkle water of purifying upon them." The cere- 
monial purification of one who was unclean from touching a dead 
body was a third instance of these "divers baptisms." Numbers 
19:17-19: "And for an unclean person they shall take the ashes 
of the burnt heifer of purification for sin, and running water 
shall be put thereto in a vessel; and a clean person shall take 
hyssop and dip it in the water and sprinkle it upon the tent and 
upon all the vessels and upon the persons, . . . and the clean 
person shall sprinkle upon the unclean." 



92 



Here are three illustrations — the sprinkling of the leper, the 
sprinkling of the Levites, and the sprinkling of the unclean — to 
which the inspired writer refers, when he speaks of "divers bap- 
tisms" among the Israelites. There is not one solitary instance 
among the Israelites where one person ever immersed another, and 
as there were no immersions, there can be no question but that 
the "divers baptisms" were these sprinklings. The context which 
follows leaves no room for doubt, for after alluding in verse 10 
to the "divers baptisms," Paul proceeds to enumerate at least two 
instances, mentioning in verse 13 that "the ashes of an heifer 
sprinkling the unclean sanctifieth to the purifying of the flesh," 
and in verse 19, alluding to the consecration at Sinai, he says: 
"For when Moses had spoken every precept to all the people ac- 
cording to the law, he took the blood of calves and of goats, with 
water, and scarlet wool and hyssop, and sprinkled both the book 
and all the people/' 

Prophetic Baptisms. 

Having by these texts exhibited the mode of baptism under the 
Mosaic law, let us examine the practice and usages of the prophetic 
age. In Isaiah 52:15, in the midst of the remarkable prophecy 
of the Messiah, which reads like history instead of prophecy, 
occurs the striking announcement: "So shall He sprinkle many 
nations." Any reference Bible will refer to the day of Pentecost 
for its fulfillment, when three thousand were baptized in a day. 
Ezek. 36:24, 25, contains the prediction of the restoration and 
conversion of the Jews: "For I will take you from among the 
heathen, and gather you out of all countries, and bring you into 
your own land. Then will I sprinkle clean water upon you, and 
ye shall be clean." The value of these prophetical references is 
twofold : ( 1 ) showing the mode of ceremonial cleansing practiced 
at that time; and (2) containing the prediction, incidentally, that 
these same practices will continue in the Christian dispensation. 
Will these prophecies never be fulfilled ? Shall we affirm that all 
other predictions shall come to pass except those which foretell 
that the mode of Christian purification in the Christian dispensa- 



93 



tion will be by sprinkling? Bound up with the prophecy of the 
conversion of the Jews is their mode of purification. Will any 
one presume to separate them, and maintain the conversion of the 
Jews, but deny that part of the prophecy which affirms, "Then will 
I sprinkle clean water upon you"? "For verily I say unto you, 
Till heaven and earth pass, one jot or one tittle shall in no wise 
pass from the law, till all be fulfilled." 

Every type and shadow of the Old Testament is fulfilled in 
the New. All the blood-shedding and sacrifices found their ful- 
filment in the Cross, commemorated every Sabbath in a perpetual 
sacrament, the Lord's Supper. To what did the purifications with 
water so numerous in the Old Testament point in the New Testa- 
ment? How are these sprinklings with water fulfilled except in 
the other sacrament of the Church, now called baptism? Through- 
out the whole Old Testament there is never one instance where 
one person is ever commanded to immerse another nor any record 
of an immersion ever having been performed ; but, on the contrary, 
every command to purify with water is, without exception, by 
sprinkling. The mode of cleansing in the Old Testament, at least, 
is beyond dispute. 

The Baptism of Christ. 

Proceeding in this inquiry to the New Testament, the first 
instance is John's baptism, and the most notable case is the ad- 
ministration of this baptism upon the person of our Lord Jesus 
Christ : "And Jesus, when He was baptized, went up straightway 
out of the water." This is the favorite text of the immersionists. 
"If He came up out of the water He must have been immersed," 
is their argument. But they furnish no proofs. Immersion is 
nothing but their inference. They might just as well argue that 
the Israelites were immersed because they "were all baptized in 
the sea," and they would so maintain if the possibility of immer- 
sion were not barred by the Mosaic account. On the contrary, 
the proofs against immersion in the case of Christ's baptism are 
irresistible to an unbiased mind. 

This was the baptism of a Jew by a Jew, and hence there is 



94 



the strongest reason to believe that it was according to the Jewish 
mode. Never was there a sect who clung with more tenacity to 
their forms and ceremonies than the Jews. The "hyssop," the 
"running water" and the "sprinkling" were as essential to their 
mode of baptism as immersion is to certain others. To ask the 
mode of Christ's baptism is simply to inquire the mode of baptism 
practiced by the Church of which Christ was a member ; and who- 
ever denies that it was according to the prevalent mode in the 
Jewish Church must give some better proof than an inference. 
If immersion had been the prevalent mode in the Jewish Church, 
and one should affirm that Christ's was by a different mode, the 
burden of proof would rest upon him to prove that a change of 
mode had taken place. "Why did they go to the river, if not for 
immersion?" is considered the unanswerable question, and yet no 
question admits of an easier solution. How else could they get 
the "running water" required in sufficient quantities for the multi- 
tudes except at the river ? The Jews still practice the same mode 
of baptism that has been in existence since the days of Moses. 

There is still another strong proof that Christ's baptism was by 
sprinkling. Why was Jesus baptized at all? Not being a sinner, 
He had no need of purification typified by baptism. John felt the 
weight of such a consideration, and only yielded when Christ 
removed his difficulty by affirming : "Thus it becometh us to fulfil 
all righteousness." What "righteousness" was fulfilled? What 
law was obeyed in His baptism ? There has never been given but 
one satisfactory answer to these questions : The baptism of Jesus 
was His consecration to His priesthood at the beginning of His 
public ministry. That He was our High Priest is unquestioned ; 
and being just thirty years old, exactly the age at which every 
priest was consecrated to his office, confirms the belief that this 
was the meaning of His baptism. The law of consecration to the 
priesthood is set forth in Numbers 8 :7 : "Sprinkle water of puri- 
fying upon them"; and to that law our great High Priest sub- 
mitted in fulfilment of "all righteousness." This was the belief of 
the ancient church, as is seen by the oldest pictures of Christ's 



95 



baptism, representing Him standing in the water, and John pour- 
ing the water upon Him out of a shell. 

New Testament Usage of Terms. 

Two passages of Scripture next claim attention, showing a 
similarity in the use of the word "baptize" by the inspired writers. 
Mark 7 : 4, "And when they come from the market, except they 
wash, they eat not." Luke 1 1 :38 ; "And when the Pharisee saw 
it, he marvelled that he had not first washed before dinner." In 
each of these texts the word translated "wash" is "baptize" in the 
Greek. The purification, which every Jew performed before each 
meal by handwashing, sprinkling himself, is called baptism by 
Mark and Luke. Even if it should be said the baptism had refer- 
ence only to the hands, that would avail nothing, for the Jewish 
mode of handwashing was by pouring water upon them. Unless, 
then, it can be believed that the Jew immersed himself before 
every meal, we have these two sacrd writers (in addition to Paul, 
Heb. 9:10, "divers baptisms") using baptism and sprinkling as 
synonymous. 

Baptism by the Holy Ghost. 

The strongest class of texts yet examined is Acts 1 :5, etc. 
"John truly baptized with water; but ye shall be baptized with 
the Holy Ghost not many days hence." Water baptism is then the 
symbol of baptism by the Holy Ghost. Baptism with water is 
the picture; baptism with the Holy Ghost is the original of the 
picture. Ritual baptism is the shadow, of which spiritual baptism 
is the substance. If the picture is to be perfect, it must conform 
as nearly as possible to the original. In what manner were the 
Apostles baptized with the Holy Ghost? Acts 2:3, 4. "And 
there appeared unto them cloven tongues like as of fire, and it 
sat upon each of them. And they were all filled with the Holy 
Ghost." Peter explained the mode of this baptism more explicitly 
in Acts 2:17, as being the fulfilment of Joel's prophecy, "And it 
shall come to pass in the last days, saith God, I will pour out of My 
Spirit upon all flesh," etc. Under the same figure of pouring, he 
announces in verse 33, "Having received of the Father the promise 



96 



of the Holy Ghost, He (Jesus) hath shed forth this." So, in 
like manner, the baptism of Cornelius with water was suggested by 
the baptism of the Spirit. Acts 10:44-48. "While Peter yet 
spake these words the Holy Ghost fell on all them. . . . On the 
Gentiles also was poured out the gift of the Holy Ghost. . . . 
Then answered Peter, Can any man forbid water, that these 
should not be baptized, which have received the Holy Ghost as 
well as we ?" Peter's defence of his conduct in baptizing Gentiles 
was their baptism by the Holy Ghost. Acts 11 : 15, 16. "As I 
began to speak the Holy Ghost fell upon them, as on us at the 
beginning. Then remembered I the word of the Lord, how that 
He said, John indeed baptized with water ; but ye shall be baptized 
with the Holy Ghost." Is it not remarkable that in every instance 
where the baptism of the Spirit is spoken of, it is invariably under 
the figure of an outpouring; or in language which suggests pour- 
ing as the mode of baptism by the Holy Ghost? Is it not equally 
remarkable that the Spirit's baptism is never alluded to anywhere 
in Scripture under the figure of immerson; nor in any language 
which suggests immersion. It would be still more remarkable, if 
immersion should be the mode of water baptism, and pouring the 
mode of the Spirit's baptism ! In that case the type and the anti- 
type, the symbol and the thing symbolized, would have no simi- 
larity! If, then, water baptism symbolizes the baptism of the 
Spirit, and the latter is everywhere in Scripture alluded to under 
the figure of affusion, it is perfectly manifest that water baptism 
can never so appropriately represent the baptism of the Spirit, as 
when performed by pouring the water upon the subject. 

Individual Baptisms. 

Three special instances of baptism must now be considered. 
Acts 8 : 38 : "And He commanded the chariot to stand still : and 
they went down into the water, both Philip and the eunuch; and 
He baptized him." Seldom has an immersion ever been per- 
formed without reading this text as proof of its legitimacy; and 
yet never did so much confidence rest upon such a slender basis. 
The bone of contention is the Greek preposition translated "into." 
If it means "into" then the immersionist must prove that it was 



97 



not a Jewish baptism of going into the "running water" and 
sprinkling. If it does not mean "into," then the immersionist 
finds no support in this case. If any one will take the trouble to 
examine the preposition translated "into" he will find that it occurs 
about fifteen hundred times in the New Testament ; about half of 
the number are translated "in" or "into", and the other half "to" 
or "unto." So that in this case a doubtful preposition is the 
strongest support the immersionist can bring to establish a still 
more doubtful mode. The fact that they went "down" does not 
imply that their object was to get "into water." Read in the Greek 
verse 31 in connection with verse 38, and the antithesis between 
"up" and "down" will be perfectly manifest. In verse 31, Philip 
is invited "up" into the chariot with the eunuch, and in verse 38 
that action is reversed; they went "down" from the chariot. If 
this text proves anything about the mode of baptism, it lends its 
support to sprinkling ; for the very passage of Scripture which the 
eunuch was reading at that time, and which he asked Philip to 
expound, was the celebrated prophecy of Isaiah concerning the 
Messiah, containing the prediction : "So shall he sprinkle many 
nations." (Isa. 52: 15.) 

Acts 9:18, 19 : "And immediately there fell from his eyes as 
it had been scales: and he received his sight forthwith, and arose 
and was baptized. And when he had received meat he was 
strengthened." This was the baptism of Paul, a sick man. He 
was baptized standing, for the Greek translated "arose" is literally 
"having stood up." After his baptism he "received meat and was 
strengthened." If the mode had been immersion, the baptism 
would have been postponed (as is invariably done in these days) 
until he was restored to health ; but the Scriptural mode of sprink- 
ling does not endanger the health even of the sick; and hence it 
was performed immediately. 

Acts 16: 33 : "And he took them the same hour of the night and 
washed their stripes and was baptized he and all his straightway." 
This was the baptism of the jailor and all his children, at the 
strange hour of midnight, in an Eastern prison, and just after 
an earthquake that had shaken open the prison doors and had 
shaken off the prisoners' shackles. Those searching for immer- 



98 



sion "infer" or "suppose" that they all started off to a river, men, 
women and children, at such an hour, leaving a dismantled prison 
and prisoners at liberty to escape, for whom the jailor was 
answerable with his life ! Nor is it very probable that the jailor 
would risk his life by permitting even Paul and Silas beyond the 
walls of the prison, after the significant charge "to keep them 
safely." Then the language of Paul in verse 37 could not have 
been used by an honest man, if he had already been ranging 
abroad, and yet affirming that having been illegally imprisoned, 
he would not leave that prison until justice had been done to his 
character. The necessary inference is, that the midnight baptism 
took place within prison walls, and by the only mode possible in 
such circumstances. 

Baptism Into Death. 

It is necessary to consider only one more passage of Scripture — 
Rom. 6:3, 4: "Know ye not, that so many of us were baptized 
into Christ, were baptized into His death? Therefore we are 
buried with Him by baptism into death." Upon this passage are 
founded the "watery burials" and "liquid graves," which are never 
found in Scripture, but exist only in the imagination of immer- 
sionists. Was there ever a more striking contrast than that be- 
tween the "watery burial" of the immersionist and the scriptural 
burial of this text? The element of the immersionist is water; 
the element of this text is Christ's death. The immersionist bap- 
tizes into water; but this text baptizes "into death!' The im- 
mersionist buries the individual alone ; this text describes a burial 
with Christ when He was buried. The immersionist performs 
a temporary burial; this text describes a permanent condition. 
The immersionist cay say, "We were buried each one separately 
in water"; but this text describes those who can say "We are 
buried with Christ by baptism into death." 

The mistake of the immersionist rests upon the error of sup- 
posing that our mode of burial was in the mind of Paul as the 
basis of the figure, whereas our mode of burial was not then in 
existence. There may be some slight resemblance between our 
mode of burial and immersion; but there was not the slightest 

99 



between the Jewish mode of burial and immersion. They did 
not lower a body into the ground as we do at present, but laid 
it on a shelf in a cave or sepulcher. Between burial in Paul's 
mind and a supposed "watery burial" there was no more resem- 
blance than there is between a block of marble and the Colossus of 
Rhodes. Nor can it be said that Paul was writing to the Romans 
and alluded to their mode of burial, for their custom was to 
burn the dead. 

If the immersionist undertakes to symbolize the burial of Christ, 
why not attempt also to represent his crucifixion, for in the same 
place where we are said to be "buried with Christ", we are also 
said to be "crucified with Christ"? Whatever interpretation we 
put upon "crucified with Christ", must of necessity attach to the 
similar expression, "buried with Christ." Such language every- 
where else in Scripture is admitted to denote our union with 
Christ legally; so that when He was crucified, in the eyes of the 
law we were crucified with Him; when He was buried, we were 
"buried with Him." Baptism cannot represent a "burial" and a 
"cleansing from sin" at the same time. The two things are utterly 
incongruous — exactly opposites. 

If baptism represents the burial and resurrection of Christ then 
we have two separate institutions, representing His resurrection, 
viz : The change of the Sabbath from the last to the first day of 
the week, and baptism. Nor is this all the confusion that would 
be produced by such a system, for there would be one sacrament 
in the church, representing the death of Christ, and the other 
representing His burial, and none to symbolize the work of the 
Holy Spirit. If the execution of redemption, — the work of 
Christ, — is symbolized by one sacrament, the Lord's Supper; the 
application of redemption, — the work of the Spirit, — must be 
svmbolized by baptism, the other sacrament. 

In conclusion, it is greatly to be regretted that Christ's church 
should be hopelessly divided by such antagonistic beliefs; but it is 
a matter of devout thankfulness, that if we must differ, the matter 
of dispute is as insignificant as the mode of applying the water. 
There is no difference on the fundamental doctrine of the necessity 
of the sprinkling of the blood of Jesus, the only thing that 

100 



"cleanseth us from all sin." We have "one Lord, one faith, one 
baptism" — "One Lord," the Father of us all ; "one fath" in Jesus 
Christ, His Son ; and "one baptism" by the Holy Spirit. 



101 



CHAPTER VII. 



$re*b|>tedamtfm avto tlje Covenant. 

Before entering upon the Scriptural argument justifying infant 
baptism, allow me first to urge, by way of introduction, that a 
strong presumption in its favor arises ( 1 ) from a consideration of 
those principles or relationships in nature upon which society is 
built; and are recognized in human governments; and (2) from 
the fact that it has been almost the universal practice of the 
Church in every age, as may be shown by an appeal to church 
history. 

Human Relationships. 

The fact that men are members of the state guarantees to their 
offspring certain state privileges. Their children are born mem- 
bers of the state, entitled to its protection, government, and dis- 
cipline. In his minority the infant member of the state is not 
invested with all the immunities of full citizenship, yet at the same 
time the state recognizes his citizenship as an inalienable birth- 
right, inherited from his parents. The state also recognizes and 
protects his rights to inherit his father's estate by virtue of the 
relationship between parent and child. Society still further identi- 
fies the child with parent, so that the very character of the parent, 
whether honorable or otherwise, casts a halo of glory or a shadow 
of gloom over the prospects of his offspring. Intemperate and 
wicked fathers entail suffering and shame upon their little ones; 
while industrious and godly parents endow their children with a 
heritage more precious than gold. Shall our children share with 
us all other blessings except those justly esteemed the greatest of 
earth? Shall father and child share alike the blessings of human 
government, the kingdom of man, and yet be separated only by the 
the Church, the kingdom of God ? Can a father ask at the hands 
of the state the benefit of all its laws in behalf of his offspring in 



102 



his minority, and be denied the benefit of the divine laws in the 
church ? Shall our children share our homes, our fortunes, and our 
misfortunes and be blessed or cursed with a portion of all that 
society gives to the parent and nothing to be withheld except the 
ordinance of our holy religion? 

Historic Practice of the Church. 

This strong presumption is still further increased by the fact 
that infant baptism has been the prevailing practice of the church 
in every age. Opposition to it is only four hundred years old ; 
for the first fifteen hundred years of the Christian era it was prac- 
ticed by the church without its legitimacy being even questioned. 
Tertullian, about 200 years after Christ, is often quoted as one 
who opposed the practice, but the supposed opposition of Ter- 
tullian is proof positive of its prevalence in the early days of 
Christianity, and at the same time was not directed against it as 
such. He believed that sin committed after baptism was un- 
pardonable, and therefore opposed infant baptism and adult 
baptism alike, and insisted that it should be postponed till the 
approach of death, so that no sin would be committed after the 
baptism. Origen, still earlier, the most learned of all the Church 
Fathers, was himself baptized in infancy, and says the custom of 
baptizing infants was received from the Apostles. It can be 
traced almost to the days of the Apostles by the writings of 
Irenaeus (about 120 A. D.), who says: "He (Christ) came to 
save, through means of Himself, all who through Him are born 
again to God — infants, children, and boys, and youths, and old 
men !" In the writings of Irenaeus "born again" and baptism are 
used synonymously, so that we have in these writings proof of 
infant baptism within a few years after the death of John, the last 
of the Apostles. In other words, infant baptism can be traced as 
far back in the history of the Church as we have any Christian 
literature. Now, these two introductory considerations are not 
adduced as an argument in themselves establishing the right of 
children to baptism and church membership, but as a presumption 
in their favor. 



103 



I. 



The Covenants and the Children. 

The baptism of children (which is not admitting them to 
church privileges, but is an acknowledgement of their birthright 
by the church) finds its basis in those covenant relations estab- 
lished by Jehovah in his moral government, whether the con- 
stitution of that government is "modified by the covenant of 
works" or "by the covenant of grace." This covenant is grounded 
in the everlasting promise of a "covenant-keeping God." Was 
there ever a covenant established that did not include children: 
"For as by one man's disobedience many were made sinners, so 
by the obedience of one shall many be made righteous" (Rom. 
5:19). If Adam could represent his posterity, so that his act 
entailed upon them the curse of sin, "and death by sin," and if 
Christ could represent his seed, and thereby confer righteousness, 
and with it eternal life, surely there can be nothing objectionable 
in that plan which makes the parental relationship the basis of 
certain blessings to his offspring ; and, as a consequence, the faith 
of the parent a sound reason and solid ground upon which to rest 
the baptism of the child. 

They who object to this principle must arm themselves against 
the divine economy in every age. It is beyond dispute that children 
were destroyed in the flood with their parents, and that the de- 
struction of Sodom and Gomorrah overwhelmed in their ruin 
parents and children alike. Upon the same principle it was said 
to Noah, "Come thou and all thy house into the ark : for thee have 
I seen righteous." (Gen. 7:1.) The ark is usually regarded as 
the type of the church ; and yet Noah's children are sheltered, not 
on account of their individual righteousness, but on his account 
alone. It matters not though it be urged that Noah's children 
were adults. That strengthens the argument ; for if adult children 
shared his salvation on account of his righteousness, much more 
would they, had they been innocent babes. 

The covenants made with Noah, Abraham, and Israel at various 
times invariably included their children. A specimen is furnished 
in the institution of the Passover. As the destroying angel passed 



104 



through the land on that memorable night, commissioned to smite 
the first-born in every house not protected by the blood-spot on 
the door, guaranteeing the fulfilment of the promise, "When I see 
the blood I will pass over you/' the life or death of the child, 
though but an infant in the cradle, was dependent upon the faith 
of the parent, manifested by sprinkling the blood. 

The same principle may be illustrated by cases furnished in the 
New Testament. By the faith of the Syrophenician woman her 
daughter was healed ; by the faith of the nobleman of Capernaum 
his son was restored to health; by the faith of Jarius, to whom 
Christ said, "Only believe," his daughter was raised from the 
dead ; by the faith of the father, whose struggle between faith and 
unbelief was so agonizing that he cried out, "Lord, I believe, help 
thou mine unbelief," his son was delivered from the power of the 
demon. So likewise the spiritual blessing conferred by Christ upon 
the children of parents whose faith brought them to Jesus is a 
crowning proof of the principle stated; and which is further 
affirmed by Paul : "Else were your children unclean, but now they 
are holy" (1 Cor. 7:14). 

The Abrahamic Covenant. 

"And I will establish My covenant between Me and thee, and 
thy seed after thee, in their generations, for an everlasting 
covenant, to be a God unto thee and to thy seed after thee . . . 
And ye shall circumcise the flesh of your foreskin ; and it shall be 
a token of the covenant betwixt Me and you. And he that is eight 
days old shall be circumcised among you." (Gen. 17 : 7, 11.) The 
circumcision, being the seal of the righteousness he had, was 
applied, not only to Abraham, but also to his children, — the "ever- 
lasting covenant" thus established being the charter of the Church 
of God. During the patriarchal dispensation the family contained 
in its bosom two institutions, the state and the church. From this 
period each is to appear distinct from the family ; and now in the 
family of Abraham the church is to be visibly organized as a cor- 
porate body gathering into itself many families: "And in thee 
shall all families of the earth be blessed." Can any other trans- 
action in the Scripture be found even resembling the organization 



105 



of the church ? What various and discordant answers are given by 
those who attempt to discover the organization of the church else- 
where in Scripture. "The church was founded by John the 
Baptist," say some. Where is the proof ? On the contrary, John 
attempted no organization of any kind, contenting himself with a 
call to repentance as a preparation for the coming Messiah. "The 
church was founded by Christ," say others. Where? Give us the 
chapter and verse showing anything resembling such an organiza- 
tion. Instead, Christ proclaimed that he had not come to "destroy" 
and establish something else, but to "fulfill," and on every occasion 
recognized the existing church with its ordinances. "The church 
was organised by the Apostles," is the last assumption as a dernier 
resort. On the contrary, they disclaimed establishing anything 
new, and at the Pentecost Peter points backward to the everlasting 
"promise" — the church established in Abraham's family, — and 
exclaims, "The promise is unto you and to your children." When 
Paul reminds the Ephesians of the time (as Gentiles) they were 
without church-membership and privileges, he does it in a language 
which shows that the church had previously existed among the 
descendants of Abraham: "That at that time ye were without 
Christ, being aliens from the commonwealth of Israel and 
strangers from the covenants of promise" (Eph. 2:12). To the 
Galatians he makes it even plainer, that Christians have not been 
gathered into a new church, but belong to that of Abraham. 
"And if ye be Christ's then are ye Abraham's seed and heirs ac- 
cording to the promise." (Gal. 3:29.) We insist upon the 
existence of the church under the Abrahamic charter, and that 
children were admitted to membership in that church with their 
parents. At eight days old they were circumcised and recognized 
as members of the visible church from the time of Abraham till 
Christ, a period of 2,000 years. 

II. 

The Scriptural Warrant For the Baptism of Children. 

The Circumcision of Christ. 

"And when eight days were accomplished for the circumcising 
of the child, his name was called Jesus" (Luke 2: 21). Through- 



106 



out the Old Testament children were circumcised and endowed 
with many privileges of church membership. Now, the question 
is : Has infant membership been abolished in the New Testament ? 
If so, where? By whom? Everything in the Old Testament not 
fulfilled or abrogated must stand. What precept or practice of 
the New Testament in the slightest conflicts with this principle? 
That would be a strong presumption of its continuance even if 
the New Testament were entirely silent about the matter — but, 
on the contrary the New Testament abounds with facts and pre- 
cepts, supporting the right of the children to baptism and church 
privileges. First of all, we have the pious parents of Jesus with 
the seal of circumcision, recognizing his right to membership in 
the visible church as soon as he was eight days old. When so much 
is said about "following the example of Christ," why not "follow 
Him" into the church in infancy, if we have pious parents to claim 
for us the privileges conferred upon Jesus when eight days old? 
Is it anywhere intimated that Jesus disapproved of what was done 
for Him by His parents by reason of their faith in a "covenant- 
keeping God" ? Did it interfere with his piety or personal religion 
that He had been dedicated to God in His infancy and received 
upon His person the seal of the covenant? Is it possible to believe 
that He was never admitted into the Church till His baptism at 
thirty years of age, which was His consecration to priesthood? 
What, then, did He mean by reminding His parents when only 
twelve years old that He must be about his "Fathers business"? 
If it be said that circumcision only recognized His right to mem- 
bership in the Jewish Church, we answer that the Jewish Church 
was the Church of God. God has never had but one church in 
this world. The Jewish Church and the Christian Church are but 
one and the same church under different dispensations. 

If the church of the Old Testament and the church of the New 
have the same theology, the same instrumentality of salvation, the 
same, sacraments and the same constitution, the conclusion is 
irresistible that it must be the same church, the Church of Christ 
under all dispensations and, consequently, if children had the 
privilege of church membership in the Old Testament, their rights 
must remain, unless it can be shown in the New Testament that 



107 



they are now for the first time in its history to be excluded from 
the church. There is a distinct record of the struggle with which 
the church resisted the giving up of circumcision. If they had 
been called upon to give up the privileges their children had always 
enjoyed in the church, would not there likewise have been some 
record of their protest? 

Christ and the Children. 

"And there were brought unto Him also infants that He would 
touch them" (Luke 18:15). "Little children" (Matt. 19:13). 
"Young children" (Mark 10: 13). "Suffer little children" (Matt. 
Mark and Luke). "And his disciples rebuked those that brought 
them. But when Jesus saw it He was much displeased, and said 
unto them . . . for of such is the kingdom of God . . . And 
He took them up in His arms and put His hands upon them and 
blessed them" (Mark 10:13-16). "Of such is the kingdom of 
Heaven" (Matt. 19: 13). It is not claimed that it was some tem- 
poral blessing conferred or bodily infirmity healed, but it is 
universally admitted that Christ's blessing in this case was spiritual. 
Then, after all, "unconscious infants" are capable of receiving the 
blessings of our Saviour. Are pious parents excluded from the 
privilege of now bringing their offspring to the Saviour for His 
benediction? Has He so changed since His ascension to heaven 
that He who "took them up in His arms," has no longer any bless- 
ing for our little ones in their infancy? 

If Christ rebuked his disciples for forbidding the approach of 
infants, who will merit today the rebuke of the Master for re- 
sisting the claims of the children? But some insist that these 
"infants" were the youth of the land, old enough to appreciate the 
blessing of Christ, just as if our Master could not bless "uncon- 
scious infants." Such an explanation is, however, robbed of its 
force by the fact that Jesus "took them up in his arms," which 
demonstrated beyond a doubt their infancy. It is not claimed 
that Christ baptized these children, for He did not baptize any, 
either children or adults (John 4:2), but He did distinctly and 
emphatically proclaim their church membership when he declared : 
"Of such is the kingdom of heaven." What is the "kingdom of 



108 



heaven"? Is it the church on earth? If so, then we have the 
statement of the "Head of the Church" that children are included 
within the pale of His Church. Is it the church in heaven? If 
so, then the church of earth, which admits children to a place in 
the fold, is nearest in resemblance, at least in this respect, to the 
church of heaven. Does not the "kingdom of heaven" or "king- 
dom of God," include both, being the church on earth under all the 
various dispensations and the church in glory? All Christians 
sing: 

"The saints on earth and all the dead, 
But one communion make, 
All join in Christ, the living Head, 
And of His grace partake. 
One family we dwell in Him, 
One church, above, beneath," etc. 

This is Scriptural doctrine, for Paul announces : "Of whom the 
whole family in heaven and earth is named" (Eph. 3 : 15). Christ 
is sufficient authority that children belong to this "family," "for of 
such is the kingdom of heaven." But we are told that this language 
does not mean that children belong to the church but that Christ 
only meant "such" characters: "Whosoever shall not receive the 
kingdom of God as a little child shall in no wise enter therein" 
(Luke 18: 17). That would then be the most remarkable state- 
ment in all the Bible! It would be equivalent to saying the 
characters of those within the church must be like a certain class 
who are without the church ! On the contrary, Christ makes two 
distinct statements, which must not for a moment be confounded : 
(1) He affirms of the children in his arms, "Of such is the king- 
dom of heaven," thereby establishing their place in the New 
Testament Church as well as in the same church of a former dis- 
pensation. (2) He announces that these infant members of "the 
kingdom" furnish a type of character to which adult members 
must conform : "Whosoever shall not receive the kingdom of God 
as a little child," etc. 

How can any one, therefore, for an instant twist the plain lan- 
guage of Christ into this shape : "Suffer the little children to come 



109 



unto me" for a blessing, because adults with child-like characters 
alone belong to "the kingdom" ! And having made that statement 
should immediately proceed to draw an inference from the fore- 
going, which is identical with the first statement ! What, then is 
the difference between the statement, "Of such (characters) is 
the kingdom of heaven" and the inference (from the statement) 
that such characters alone belong to the kingdom, "Whoever shall 
not receive the kingdom of God as a little child" ? The only way 
out of such a tangled maze is to keep distinct and unconfounded 
the two statements of Christ. (1) Infant membership in the 
kingdom, "Of such is the kingdom"; and (2) The child-like 
character required of adults, "Whosoever shall not receive . . . 
as a little child." If, then, Christ received and blessed the children, 
and recognized their privileges in His church, we have the same 
warrant as those parents for bringing our offspring for His 
blessing to that Jesus, who is "the same yesterday and today and 
forever." 

The Fold and the Lambs. 

"And other sheep I have, which are not of this fold : them also 
I must bring and they shall hear my voice ; and there shall be one 
fold and one shepherd" (John 10:16). "Feed my lambs" (John 
21:15). There can be no doubt in the minds of any that the 
"fold" is the church. The command given Peter by the Shepherd 
of the fold implies that Christ has "lambs." The command to 
the church through Peter to "feed" means something more than 
giving spiritual instruction, but includes all a shepherd's care of 
governing, guiding and feeding. Now the question is, are those 
"lambs" within the "fold" or are they outside of the "fold"? 
Does any shepherd erect a fold for the sheep and make no pro- 
vision for the lambs ? Is there no place in Christ's "fold" for the 
"lambs"? If "the Lord is my shepherd," is there no provision for 
my child, and must we for years be separated by the very walls of 
the "fold" itself? If the church is commanded to "feed" His 
lambs and to "feed" His sheep, are the sheep to be fed within the 
fold and the lambs to be fed without? Sheep are never lambs, but 
lambs are always sheep and entitled to all the privileges of the 



110 



sheep. Most of these arguments are intended to establish first of 
all infant membership in the church, because if they are in the 
kingdom, who shall forbid us applying the seal of the kingdom 
(the ordinance of baptism), which recognises their right to a place 
in the church? Infant church membership and infant baptism 
cannot be separated. Having then established conclusively by 
Scripture that God's Church has in every age included in its fold 
the children, that fact establishes their right to baptism. 

Pentecost and the Promise. 

"Repent and be baptized, every one of you . . . for the 
promise is unto you and to your children" (Acts 2:38, 39). So 
spoke Peter at Pentecost, who had received from Christ the com- 
mand "Feed my lambs." To what "promise" could Peter possibly 
refer, except that made to "Abraham and his seed" ? In the very 
next chapter when he again commands to "repent" he quotes 
part of the "promise" to Abraham: "And in thy seed shall all 
the kindreds of the earth be blessed" (Acts 3 : 25). According to 
Peter then, the Abrahamic charter of the church is not revoked, 
but the "everlasting covenant" remains in force. Paul asserts the 
same thing time and again : "Know ye therefore that they which 
are of faith, the same are the children of Abraham" (Gal. 3:7). 
"So then, they which be of faith are blessed with faithful Abra- 
ham" (Gal. 3:9). "And if ye be Christ's, then are ye Abraham's 
seed and heirs according to promise" (Gal. 3:29). But if the 
"everlasting covenant" still stands, then children still retain their 
privilege under that covenant. Peter's language at Pentecost is 
very striking and significant. In the very same connection in 
which he suggests baptism, he includes children: "Unto you and 
to your children." If a bequest were left us with the express 
provision — "unto you and to your children," there would be no 
difficulty in understanding that the children must share it. If 
then, Peter says, "Be baptized every one of you . . . for the 
promise is unto you and to your children," how can the conclusion 
be escaped that the children must share that baptism ? What more 
"explicit command" could we desire than the plain statement of 
Peter, that the "everlasting covenant" with Abraham still exists; 



ill 



and in the very command to "be baptized," Peter makes the 
application — "unto you and to your children." 

But the objection is here raised, that it says "Repent and be 
baptized," and as the children cannot "repent," therefore they are 
excluded from baptism ; and it is further said, "He that believeth 
and is baptized shall be saved" (Mark 16: 16) ; and now as chil- 
dren cannot believe they therefore ought not to be baptized. The 
reply is, if that rules children out of the privilege of baptism, it 
also, for the same reason, would prevent their salvation, for it is 
said "He that believeth and is baptized shall be saved ; but he that 
believeth not shall be damned." So that if children cannot "be- 
lieve" in order to be "baptized" neither can they "believe" in order 
to be "saved." If such texts, — which insist on faith and re- 
pentance, are quoted to prove the impossibility of believing, even 
in the face of "he that believeth not shall be damned" — is no bar- 
rier to their salvation, then we are compelled to admit that neither 
is the impossibility of believing any barrier to their baptism. If 
that text requires faith in order to baptism, it just as plainly re- 
quires faith in order to salvation. If, then that text will allow 
the salvation of infants without believing, it will also allow the 
baptism of infants without believing. 

Circumcision and Baptsim. 

"In whom ye are also circumcised with the circumcision made 
without hands, . . . buried with Him in baptism" (Col. 2: 11). 
Paul here alludes to the identity of the two sacraments, circum- 
cision and baptism. We have already spoken of the fact that they 
have the same significance, — circumcision teaching the necessity of 
regeneration and purification, and baptism signifying the same 
thing, "the washing of regeneration." The language of Paul 
plainly implies that circumcision gives place to baptism. Then 
we need only inquire who were circumcised, in order to determine 
who should be baptized; and as children were always included 
with their parents in one they should therefore share in the other. 

Here another objection demands answer: "None except males 
were circumcised, therefore none but males ought to be baptized." 
That would be good logic, if we had nothing except an inference 



112 



warranting female baptism; but we have elsewhere in the New 
Testament other facts, which justify the baptism of females. The 
baptism of Lydia and others relieves us of all the force of this 
objection. Because one among the many arguments for infant 
baptism is the "good and necessary inference," that infant circum- 
cision necessitated infant baptism, it is not therefore become null 
and void, because we learn elsewhere in Scripture that females 
share baptism. In England the eldest son inherits the title of the 
father, but if the law should be so enlarged as to include the other 
children in the title, that would not make void the rights of the 
first-born and all the rest to the title. The enlargement of the 
number does not vitiate the rights of all to the inheritance. The 
objection is really against drawing inferences from the circum- 
cision of children to the baptism of children; and yet they who 
object to the inference cannot produce one of equal force for 
admission of females to the Lord's Supper. The Church uni- 
versally admits females to the communion and their only warrant 
is an inference not so strong as that which justifies infant baptism. 
If the objector justifies females at the Lord's Supper by quoting: 
"Their is neither male nor female; for ye are all one in Christ 
Jesus" (Gal. 3:28), then that same text will answer his own 
objection about baptizing none but males, and so he is made to 
devour himself. 

The Status of Children. 

"Else were your children unclean, but now they are holy," (1. 
Cor. 7:14). If this language has any meaning at all, it plainly 
signifies that the ecclesiastical status of the parent determines that 
of the child. The meaning of this text depends upon the meaning 
of its two designations — "unclean" (akatharta) and "holy" 
(hagia). The first appears numerously in Scriptures, and is 
almost invariably used for what is ceremonially unclean, and for 
that reason excluded from the congregation; and the remedy for 
this uncleanliness was nearly always the application of water. 
So that when Paul says, "Else were your children unclean," it 
had exactly the same signification to a Jew as if he had said, 
else were your children unbaptized. So the other word "holy" 



113 



here used to describe children of church members is the identical 
word frequently employed for church members themselves, and 
translated "saints". It is thus used in the New Testament sixty- 
two times, and eleven of them in the Epistles to this Corinthian 
church. So if we were to translate this word, as it is so frequent- 
ly translated in the New Testament, it would read, "But now 
are they saints," exactly what their parents are called. The same 
word "saints" being thus applied, not only to church members, 
but also to their children, shows that the relationship of the parent 
to the Church determines the relationship of the child to the 
Church. 

The First Baptism. 

"And were all baptized unto Moses." (I Cor. 10:2.) This text 
is valuable, not only as furnishing an apostolic example of the use 
of the word "baptism" where immersion is out of the question, but 
also as furnishing unmistakable evidence of the baptism of chil- 
dren. If they were all baptized, were the children included or 
specially excluded ? Or will some one undertake to say that there 
were no children in those "households" that crossed the Red Sea? 
At the Red Sea there is nothing indicating a figurative baptism. 
The Israelites — men, women and children — were the subjects. 
Were they figures of speech? The water was real, and not a 
figure. "Baptized unto Moses." Was he a figure of speach? If Paul 
had spoken of the immersed Egyptians as all being baptized, 
there would have been no effort then to force the language of 
Paul out of its natural and obvious sense into the constraint of 
figure. Paul was not indulging in "Figures of speech," but deal- 
ing with plain facts, when he asserts that they were "baptized 
unto Moses" — baptized into an acceptance of him as their divinely 
appointed leader. Whether "figurative" or not, the children shared 
this baptism with their fathers; and as infant baptism always 
means their instruction, in this instance they were trained in all 
that is implied in being "baptized unto Moses" ; and they were the 
only part of that host "baptized" who reached the land of promise. 



114 



Household Baptisms. 

''And when she (Lydia) was baptized and her household" 
(Acts. 16:17). "And was baptized, he (jailor) and all his, 
straightaway" (Acts 16:33). "And I baptize also the household 
of Stephanas" (I Cor. 1:16). Here we have the word of God 
announcing the baptism of three entire families ; and still another 
household, that of Cornelius, seems from the record to have been 
baptized, although not so plainly stated (Acts 10:44-48). Now, 
we are gravely told by some, that there were no children in any 
of these various households! Where is the proof? The prob- 
bility that there were children is so strong that it falls little short 
of absolute certainty. It would not occcur once in a thousand 
that you could take at random three or four families from among 
any people, and there be found no children in a single one of that 
number. 

It is said the whole family were believers. For example, that 
the jailor "rejoiced, believing in God with all his house" (Acts 
16:34). It does have that appearance, so long as we look only 
at the English translation, but such a consideration forever dis- 
appears the moment we look at the Greek as written by Luke. 
There we discover that "believing" is in the singular number, 
masculine gender, and can refer only to the jailor, so that accord- 
ing to Luke he alone is said to have believed. It matters not 
whether his children believed or not, the Word of God does not 
affirm that they did, but grounds their baptism solely upon the 
fact that he believed, and hence "all his" were baptized. 

It is remarkable that nothing is said of household baptisms in 
the New Testament, until the Gentiles and heathen begin to be 
converted. Not until Peter admitted the Gentile Cornelius is it 
hinted. Not until Paul leaves Asia and preaches in Europe and 
Gentiles begin to come in, is it plainly stated. The Jews were 
familiar with the principle of children sharing with their parents 
church privileges, and among them it causes no astonishment, 
and only among the Gentiles is the matter considered of sufficient 
importance that Luke and Paul record the fact. These household 
baptisms are stronger proofs of the rights of children to baptism 
than any command which could have been given ; for if it had 
been said, Baptize the children, every one knows that there is 

115 



not a word in Greek for "child," but may apply to youth. So it 
would be interpreted to mean children old enough to make a 
profession of religion, just as is attempted by some in reference 
to the children blessed by Christ. But when we have example 
after example in the Bible of household baptisms, we have proof 
of infant baptism in that fact, which cannot be set aside. The 
argument which has been accumulating at every step; as we 
witnessed the circumcision of children throughout the Old Testa- 
ment — thereby guaranteeing to them membership in the visible 
Church; then with Christ Himself affirming the same, "Of such 
is the kingdom of heaven" ; with Peter at Pentecost, commanding 
baptism with the assurance ; "The promise is unto you and to your 
children"; now reaches its complete demonstration in the bap- 
tism of various households. 

When everything else fails the objector, then he raises the 
question: What good will a little water to an "unconscious 
babe"? This suggests that there has never been any objection 
to infant baptism, but may very appropriately be urged against 
their circumcision as well. Why not ask, what good will circum- 
cision do the "unconscious babe"? (.We reply to the objector by 
saying, the baptism of the child does exactly the same amount 
of good that the baptism of the adult does. Water baptism is 
simply symbolical; and if it can represent the cleansing of an 
adult, why can it not just as appropriately symbolize the cleansing 
of the child ? The regeneration of an adult is the work of the 
Holy Spirit, in which he is passive, as is the child in its regenera- 
tion by the Spirit. The adult regenerated becomes a "babe in 
Christ." The Spirit of God can and does regenerate children as 
well as adults, for children who die in infancy are regenerated 
for heaven. John the Baptist and Jeremiah were regenerated 
in infancy (Jer. 1:5, Luke 1:15). Whilst repudiating bap- 
tismal regeneration," we argue that if baptism symbolizes the 
regenerating work of the Spirit, and children are as often the 
subjects of regenerating grace as adults, then their baptism is 
just as appropriate, and does the same amount of good as the 
baptism of adults. 



116 



Infant Baptism vs. Infant Salvation. 

In conclusion the very same arguments which prove infant 
salvation, also establish infant baptism. The Scriptures do not 
assert the salvation of infants, but it may be proved by "good and 
necessary inferences" from Scriptures, and no one objects to the 
proof. Now let any one sum up the proofs for infant salvation, 
and every one will apply equally to infant baptism. The argu- 
ments for infant baptism and infant salvation stand or fall 
together ; and the Scriptural proofs of infant baptism are an ad- 
ditional guarantee of their salvation. 

Bring in then the children into their Father's house, that these 
infant plants may grow in the garden of the Lord into "trees of 
righteousness," bearing "much fruit." It is a difficult process to 
transplant a full-grown tree. "Those that be planted in the house 
of the Lord shall flourish in the courts of our God. They shall 
still bring forth fruit in old age; they shall be fat and flourishing; 
to show that the Lord is upright." (Psalm XCII, 13-15.) 



117 



CHAPTER VIII. 



Jlresftpteriantem in &ctfott, 

"By their fruits ye shall know them,'* is the most reliable test 
of character, — enunciated in the Sermon on *fre Mount. Individu- 
als must submit to this criterion at the bar of public opinion and 
eventually at the Judgment throne of God. Systems of phil- 
osophy and of religion are subjected to a similar test of the 
Master — "Wisdom is justified of her children/' 

Presbyterianism most willingly accepts this challenge and sub- 
mits its Calvinistic creed to this reasonable test. It is no untried 
modern system which has demonstrated its practical wisdom in 
a few favorable circumstances only or on some auspicious occa- 
sion. It belongs to the ages. It has won its way in all the coun- 
tries of the globe. It has commanded the admiration of the pro- 
foundest students of God's Word, commended by the greatest 
philosophers of the earth, and accepted by the most learned his- 
torians. Friends and foes have testified alike to its unrivaled 
achievements in every field of service and its unsurpassed attain- 
ments in the moral and spiritual spheres of being. Specimens of 
its achievement in civil and spiritual hemispheres are herein cited 
as illustrations; and testimonies of the most distinguished scholars 
are quoted in proof of its influence in shaping the destiny of indi- 
viduals and of nations. The mass of material is, however, so vast 
and varied that the greatest embarrassment confronts in choosing 
between equally impressive facts and testimony. 

Creeds and Character. 

Ideas rule the world, Thought is more powerful than "an army 
with banners." Creeds create character consistent with their 
ideals. It is not a mere coincidence that Calvinism has ruled the 
world. Cause and effect operate not simply in the physical world 
but as well in the metaphysical and in the spiritual. It is not 
accidental that Arminian theology is universally associated with 



118 



monarchy, while Calvinism, on the other hand, is the natural 
ally of the largest liberty of the individual. 

Buckle, who, himself a fatalist, cannot be charged with par- 
tiality toward any church, says : "It is an interesting fact that the 
doctrines which in England are called Calvinistic have always 
been connected with a democratic spirit, while those of Arminian- 
ism have found most favor among the aristocratic, or protective, 
party. In the Republics, of Switzerland, of North America and 
of Holland, Calvinism was always the popular creed." 

Very naturally, therefore, Arminianism, taking on an aristo- 
cratic form of church government, tends toward monarchy in 
civil affairs, while Calvinism, taking to a republican form of 
church government as inevitably tends toward a democracy in civil 
affairs. In the religious, as well as in the natural world, every- 
thing bears fruit "after its kind." 

I. 

Calvinism and Liberty. 

The torch lighted by John Calvin gave to the world the twin 
product of republicanism in the state and the free Christian 
commonwealth in the church. On its political side, it found ex- 
pression in the republicanism of Geneva, Switzerland, Holland, 
Great Britain and America, and in its ever-widening influence 
has made itself felt even in autocratic Russia and despotic Turkey. 

It was Calvinism which lifted Geneva from the depths of civic 
and moral degradation, and placed it, as a glittering gem of civil 
and religious liberty, on the brow of Europe, — the first fruits of 
a new philosophy destined to revolutionize society and human 
governments. It was Calvinism which, through the instrumen- 
tality of John Knox, awakened Scotland to a higher life; which 
hurled the stool of Jennie Geddes at tyrannical encroachments 
upon religious liberty, and made the sturdy Scotch character the 
staunchest and grandest national life the world has ever pro- 
duced. It was Calvinism which took off the head of Charles I 
and gave England in the Protectorate of Oliver Cromwell the 
first full breath of constitutional liberty, and at the same time 



119 



furnished that larger protectorate to struggling Protestantism 
throughout Europe, making that era the brightest chapter in 
English history. It was Calvinism which waged successfully 
under William the Silent, the unequal contest of Holland with 
Spain, and created the Dutch Republic, which eventually hurled 
the Stuarts from the throne of England, and guaranteed consti- 
tutional and religious liberty to the English-speaking world. It 
was Calvinism which founded in America the greatest of Repub- 
lics, and made it the Liberator of Cuba and the Phillipines, and 
the protector of the weaker members in the family of nations. 
It is Calvinism which, through the agency of Robert College on 
the Bosphorous and Presbyterian missions in the East, is leaven- 
ing the Ottoman Empire, and giving even the Turk a taste of 
constitutional liberty. 

In the historic conflict of the ages, Calvinism was vanquished 
in France, in the defeat of the Huguenots ; and as a consequence 
France, the Fatherland of John Calvin, descended almost to the 
level of Spain. If Spain had triumphed in Holland, in all human 
probability Calvinism would have perished from the earth, and 
Holland would also have joined France and Spain in a trio of 
reactionary nations. In that case, William of Orange would never 
have turned the scale against the Stuarts in Britain; and North 
America would read its fate today in the stagnation of South 
America. So that the glory of North America is due chiefly to 
the triumph of Calvinism, justifying Ranke, the historian, in 
speaking of Calvin as "virtual founder of America." 

France. 

This claim, that it was the revolutionary principles of John 
Calvin,— first embodied and practiced in the Republic of Geneva, — 
which radiated into all the world, is abundantly substantiated by 
an appeal to history and to the testimony of the profoundest 
thinkers and students of all shades of opinion. 

"Calvin's true home," as Schaff says, "was the church of God. 
He broke through all national limitations. There was scarcely 
a monarch or statesman or scholar of his age with whom he did 
not come in contact. Every people of Europe was represented 



120 



among his disciples. He helped to shape the religious character 
of churches and nations as yet unborn. The Huguenots of 
France, the Protestants of Holland and Belgium, the Puritans and 
Independents of England and New England, the Presbyterians 
of Scotland and throughout the world, yea, we may say, the whole 
Anglo-Saxon race, in its prevailing religious character and insti- 
tutions, bear the impress of his genius, and show the power and 
tenacity of his doctrines and principles of government." 

Its temporary defeat in France displacing the leadership of the 
Huguenots did not detract from the glory of their heroic struggle 
but simply transferred the fight to other fields. According to the 
eminent historian Lecky, himself a cold-blooded rationalist, the 
Huguenots were "the most solid, the most modest, the, most vir- 
tuous, the most generally enlightened element in the French 
nation." 

The, furious persecution that raged against them — of which 
the massacre was a part and a sample — destroyed or exiled 
hundreds of thousands of Huguenots. The loss to France was 
irreparable. "It prepared the way," says Lecky, "for the inevita- 
ble degradation of the national character and removed the last 
serious bulwark that might have broken the force of that torrent 
of scepticism and vice, which, a century later, laid prostrate in 
merited ruin, both the altar and the throne." 

"Freedom's battle once begun, 
Bequeath'd by bleeding sire, to son, 
Tho baffled oft, is ever won." 

Holland. 

In Holland the infamous Duke of Alva, backed by Spain, the 
greatest power of the day, slaughtered the Saints of God and 
oppressed the people according to his tyrannical will. In William 
the Silent, however, Calvinism was preparing a leader to fight the 
battles of freedom which not only liberated Holland, but made its 
heroic struggle the sublime inspiration to the oppressed of all the 
ages. In the siege of Leyden the beleaguered band reduced in 
numbers and suffering the pangs of famine, were sustained solely 



121 



by their invincible will and their Calvinistic faith. To the sum- 
mons to surrender, undaunted they replied : "As long as you 
hear the mew of a cat or the bark of a dog you may know that 
the city holds out. And when all have perished but ourselves, we 
will devour our left arms, retaining our right to defend our women, 
our liberty, and our religion against the foreign tyrant." No won- 
der Campbell, writing of the Puritans in Holland, England and 
America, says of this struggle in Holland : "Out from this war of 
eighty years* duration emerged a republic, for two centuries the 
greatest in the world, a republic which was the instructor of the 
world in art, and whose corner-stone was religious toleration for 
all man-kind." Motley, the Historian, credits Calvinism with the 
victory, affirming : "The doctrine of predestination, the conscious- 
ness of being chosen soldiers of Christ, inspired the Puritans 
(Calvinists) who founded the commonwealths of England, of 
Holland, and of America, with a contempt of toil, danger, and 
death, which enabled them to accomplish things almost super- 
natural." It created, under God, the Dutch Republic, and made 
it "the first free nation to put a girdle of empire around the world." 
Is it any wonder that William the Silent, disciple of John Calvin, 
is regarded as the father of religious liberty? 

Scotland. 

Into the School of Calvin at Geneva, with thousands of others 
came John Knox, who pronounced it "the most perfect school 
of Christ that ever was since the days of the Apostles." The 
advent of Knox into Scotland is termed by Carlyle "a resurrec- 
tion from death" and without whom James Anthony Froude, 
says : "Scotland as the modern world has known it, would have 
had no existence. His was the voice which taught the peasant 
of the Lothians that he was a free man, the equal in the sight 
of God with the proudest peer or prelate that had tramped on his 
forefathers. He was the one antagonist whom Mary Stuart 
could not soften nor Maitland deceive; he it was that raised 
the poor commons of his country into a stern and rugged people, 
who might be hard, narrow, superstitious and fanatical, but who, 
nevertheless, were men whom neither king, noble nor priest could 



122 



force again to submit to tyranny. And his reward has been the 
ingratitude of those who should most have done honor to his 
memory." 

Rev. Egbert W. Smith, Secretary of Foreign Missions, has 
well said "Knox made Calvinism the religion of Scotland, and 
Calvinism made Scotland the moral standard for the world. It 
is certainly a significant fact that in that country where there is 
the most of Calvinism there should be the least of crime ; that of 
all the peoples of the world today that nation which is confessedly 
the most moral is also the most thoroughly Calvinistic; that in 
that land where Calvinism has had supremest sway individual 
and national morality has reached its loftiest level." 

Buckle, in his "History of Civilization," attributes to this source 
the spirit of liberty: "In their pulpits, in their presbyteries, and 
in their general assemblies they encouraged a democratic and in- 
subordinate tone, which eventually produced the happiest results 
by keeping alive, at a critical moment, the spirit of liberty. At 
a most hazardous moment they kept alive the spirit of national 
liberty. What the nobles and the Crown had put in peril, that did 
the clergy save. By their care the dying spark was kindled into 
a blaze. When the light grew dim and flickered on the altar, their 
hands trimmed the lamp and fed the sacred flame. This is their 
real glory, and on this they may well repose. They were the 
guardians of Scotch freedom, and they stood to their post." 

England. 

This spark of civil and religious liberty kindled in Scotland 
spread into England where it smouldered during the reign of 
James I, but burst into a flame under the leadership of Oliver 
Cromwell and the Puritans (strict Calvinists) against the en- 
croachments of Charles I. Though by aid of the Scotch army it 
triumphed; yet the victory was but temporary and incomplete, 
owing to the restoration of the Stuarts to the throne. The final 
deliverance came through the agency of William, Prince of 
Orange, worthy successor of his great ancestor William the 
Silent. McFetridge, in "Calvinism in History," describes that 
which was for Protestantism the most important battle in the 



123 



world's history: "It was the battle of the Boyne (in Ireland, 
1690) that decided the fate of Protestantism, not only for Great 
Britain, but for America; and for the world indeed, for had 
William been defeated there, Protestants could not have found 
a safe shelter on the face of the earth. 'Orangemen' may there- 
fore be pardoned for their lively interest in that battle. On one 
side was James II, whom the poet Wadsworth appropriately calls 
The vacillating bondman of the pope/ with an army composed 
of his Roman Catholic and sympathizing subjects and allies. On 
the other side was his son-in-law, William, whom the Protest- 
ants had called from Holland for their deliverance — a little, but 
not a small man ; pale and sickly ; the world-acknowledged repre- 
sentative of the reforming cause, with an army much inferior in 
numbers to that of his royal father-in-law and opponent, but 
bound together as one man by a common faith and a glorious 
purpose. The world has never seen such another army. The 
entire Calvinistic world was represented in it. 

"Less than four years before (October 22, 1685) Louis XIV 
of France had published the Revocation of the Edict of Nantes, 
by which all the rights and privileges of his Calvinistic subjects, 
the Huguenots, were swept away. This drove thousands upon 
thousands of them to flee from their native land and seek safety 
and liberty in other climes. Multitudes of them fled to William 
in Holland, many of whom were of the best sailors and soldiers 
of France. This seems indeed to have been a providence by which 
Williams's army was to be reinforced and the great victory to be 
won. Under him, at the Boyne, there were Calvinists from 
England, Ireland, Scotland, Prussia, Finland, Sweden and 
Switzerland, in addition to his own staunch Hollanders and two 
hundred English Negro servants, as loyal to Christ and liberty 
as any under the Orange flag." 

Taine, author of English Literature, commenting on this vic- 
tory of the Calvinistic forces of the world, says: "These men 
are the true heroes of England; they display, in high relief, the 
original characteristics and noblest features of England — prac- 
tical piety, the rule of conscience, manly resolution, indomitable 
energy. They founded England, in spite of the corruption of the 



124 



Stuarts and the relaxation of modern manners, by the exercise of 
duty, by the practice of justice, by obstinate toil, by vindication 
of right, by resistance to oppression, by the conquest of liberty 
by the repression of vice. They founded Scotland ; they founded 
the United States; at this day they are, by their descendants, 
founding Australia and colonizing the world." 

America. 

This victory forever purchased for England the priceless boon 
of liberty; but the cause was now transferred to another hemi- 
sphere. Under the tyrannical Stuarts of England and the bigoted 
Bourbons of France the noblest blood of both realms had been 
driven to seek refuge in America. Here followed them the strong 
hand of the oppressor, which made the American Revolution a 
dire necessity. Once more the sacrifice and the glory of the con- 
flict must be awarded Presbyterianism. Both Ranke and Ban- 
croft, two of the world's great Historians, credit John Calvin 
with the fatherhood of America. Presbyterians proclaimed the 
Mecklenburg Declaration at Charlotte, N. C, 1775, one year 
before the National Charter was signed. Presbyterians composed 
the larger part of the officers of the Continental army and the 
volume, of troops which followed Washington from Valley Forge 
to Yorktown. Presbyterians fought Kings Mountain, recog- 
nized as the decisive battle of the war. McFetridge declares that 
"In the war for American independence the, dissenting churches 
arrayed themselves on the side of the colonies, and the Anglican 
Church arrayed itself on the side of the, Crown. The independent 
and democratic spirit of Calvinism, cherished in the hearts of 
its adherents and nourished by their mixed assemblies and free 
discussions, rose up in rebellion against all despotic measures, 
whether of church or state, and girded itself again for the great 
conflict on this western continent." 

The famous Whig Club composed of the leadership of the 
nation, had for its avowed purpose the liberty of the Colonies 
and was so largely Presbyterian in its membership that it was 
dubbed the "Presbyterian Junta." Bancroft asserts that : "It was 
from Witherspoon of New Jersey that Madison imbibed the les- 



125 



son of perfect freedom in matters of conscience. When the con- 
stitution of New Jersy was formed by a convention composed 
chiefly of Presbyterians, they established perfect liberty of con- 
science withont the blemish of a test." The Continental Congress, 
composed largely of Presbyterians, contained only one minister, 
Rev. John Witherspoon, lineal descendant of John Knox, Presi- 
dent of Princeton College. At the critical moment when the fate 
of the Declaration hung trembling in the balance, because some 
members of Congress hesitated to risk affixing their signatures, 
it was Witherspoon, the Presbyterian minister, who turned the 
scales in its favor in the following language : "That noble in- 
strument upon your table, which ensures immortality to its author, 
should be subscribed this very morning by every pen in the house. 
He that will not respond to its accents, and strain every nerve to 
carry into effect its provisions, is unworthy the name of a freeman. 
For my own part, of property, I have some, of reputation more. 
That reputation is staked, that property is pledged, on the issue 
of this contest. And although these gray hairs must soon descend 
into the sepulchre, I would infinitely rather they should descend 
thither by the hands of the public executioner than desert at this 
crisis the sacred cause of my country." 

Dr. McFetridge, in "Calvinism in History," is authority for 
the following: 

"When Generals Washington, Charles Lee and Schuyler v/ere 
on their way to assume command of their respective armies, in 
1775 — Washington and Lee going to Boston, and Schuyler to 
Albany — they arrived in New York on a Sabbath morning in the 
month of June. And by whom were they met and welcomed to 
the city? By the volunteer companies, the members of the Pro- 
vincial Congress of New York, the members of the City Committee 
and the pastors of the dissenting churches. Washington and Lee 
were members of the Episcopal Church, but there was not a 
clergyman of the Church to bid them welcome. These others, 
the Calvinists, met them and conducted Washington to the house 
of a Calvinist, Mr. Lispenard, where he and his staff were boun- 
tifully entertained. But on the same day and in that same city 
another high officer arrived — General Tryon, the king's governor 



126 



of the colony. And by whom was he met and welcomed? By 
all the king's officers and scores of his loyal subjects, prominent 
amongst whom were the clergy of the Episcopal Church. Nothing 
could more clearly mark the difference in political sentiment of 
these different clergymen and their churches. From that time 
Washington was about as much of a Presbyterian as an Episco- 
palian. When afterward he was commander in New York he 
made his headquarters with William Smith, a prominent Presby- 
terian. He himself attended, and ordered all his men to attend, 
the services of his chaplains, who were dissenting clergymen ; and 
he elsewhere attended the dissenters' service and communed with 
them. He gave forty thousand dollars in bonds to establish a 
Presbyterian college in his native state, which took his name in 
honor of his munificent gift, becoming Washington College." 

Rufus Choate, eminent Jurist, ascribes to Calvinists the civil 
liberty of the world: "In the reign of Mary, from 1553 to 1558, 
a thousand learned Englishmen fled from the stake at home to 
the happier states of continental Protestantism. Of these, great 
numbers — I know not how many — came to Geneva. I ascribe tG 
that five years in Geneva an influence which has changed the 
face of the world. I seem to myself to trace to it, as an influence 
on the English character, a new theology, new politics, another 
tone of character, the opening of another era of time and liberty. 
I seem to myself to trace to it the great civil war in England, 
the republican constitution framed in the cabin of the Mayflower, 
the theology of Jonathan Edwards, the battle of Bunker Hill, the 
Independence of America." 

II. 

Presbyterianism and Martyrdom. 

In all the ages Presbyterianism has been in the fiery furnace 
of persecution for loyalty to Christ and for testimony to the truth. 
"For unto you it is given in the behalf of Christ not only to be- 
lieve in Him, but also to suffer for His sake," was enunciated 
by Paul as a glorious privilege, accepted by the ancient church, 
who counted it joy that they were accounted worthy to suffer for 



127 



His name," and who "loved not their lives unto death." In suf- 
fering martyrdom no one can dispute its claim that the Presby- 
terian Church enjoys the honor of apostolic succession. No other 
historic church has been so continuously in the flames and no other 
body of Christians has contributed so largely to the number of 
those "who have come out of great tribulation and washed their 
robes and made them white in the blood of the Lamb." If it be 
true of a church as well as of individuals that "whom the Lord 
loveth he chasteneth," then the Presbyterian must of all churches 
be the beloved of the Lord. If the rage of Satan against one body 
of people indicates his bitter enmity, then the Presbyterian must 
of all denominations be the object of Satanic malice. So con- 
stantly has Presbyterianism been called to suffer for the faith 
that the motto of the Huguenot, "Nec tamen consumabatur" — 
"Nevertheless, it is not consumed" — has become the insignia blaz- 
oned not only on its crest, but wrought into its experience through 
all the ages. 

Historic Proofs. 

In the, early days of Christianity, before the simplicity of its 
Presbyterian faith had given place to the sacerdotalism of latei 
centuries, it gave to the world startling exhibitions of martyrdom 
in men who kissed joyously the chains that bound them to the 
stake and sang hallelujahs as their souls departed in chariots of 
flame. The Calvinism of that first century was as unquestioned as 
that of Paul himself, and it poured its blood more freely than 
water, giving rise to the proverb: "The blood of the martyrs is 
the seed of the church." The Apostles themselves led the van 
of the heroes of faith to the stake, who sealed their testimony 
with their blood. Historians have vainly sought to estimate their 
number. John, the last survivor of the Apostles, describes them 
as "a great multitude which no man could number of all nations 
and kindreds and peoples and tongues before the throne and before 
the Lamb clothed with white robes and palms in their 
hands" . . . ."which came out of great tribulation and have 
washed their robes and made them white in the blood of the 
Lamb." 



128 



"The Son of God goes forth to war, 

A kingly crown to gain, 
His blood-red banner streams afar: 

Who follows in His train? 
Who best can drink His cup of woe, 

Triumphant over pain, 
Who patient bears His cross below, 

He follows in His train. 

"That martyr first, whose eagle eye 

Could pierce beyond the grave; 
Who saw His Master in the sky, 

And called on Him to save ; 
Like Him, with pardon on His tongue, 

In midst of mortal pain, 
He prayed for them that did the wrong: 

Who follows in His train? 

"A noble band, the chosen few, 

On whom the Spirit came, 
Twelve valiant saints, their hope they knew, 

And mocked the torch of flame ; 
They met the tyrant's brandished steel, 

The lion's gory mane, 
They bowed their necks the stroke to feel; 

Who follows in their train? 

"A noble army, men and boys, 

The matron and the maid, 
Around the throne of God rejoice, 

In robes of light arrayed. 
They climbed the steep ascent of heaven 

Through peril, toil and pain; 
O God, to us may grace be given 

To follow in their train." 

Waldensian Martyrs. 

Next in order of time come the Waldenses. Their history is 
written in blood. Pope Innocent VIII fulminated against them 



129 



his infamous bull — in striking contradiction to his name "Inno- 
cent" — and invited all Catholics to take up arms against them, 
"absolving from all ecclesiastical pains and penalties, general and 
particular, those who should take up the cross; releasing them 
from any oaths they might have taken ; legitimizing their title to 
any property they might have illegally acquired ; and promising 
remission of sins to such as should kill any heretic." It annulled 
all contracts in favor of the Waldenses; ordered their domestics 
to abandom them, forbade any persons to give them any aid 
whatever, and empowered all persons to take possession of their 
property. 

While multitudes died, the remnant "kept the faith" till the 
next great persecution came and with it their new baptism of 
blood, as Francis I of France, and the Duke of Savoy attempted 
their extermination in vain. One hundred years later the storm 
of persecution burst out with still greater fury. Of the massacre 
that year an eye-witness and chief sufferer writes : "All the 
echoes of the valleys and of the Alps made such piteous response 
to the lamentable cries of these poor victims, and to the fright- 
ful shrieks raised by so great a company of martyrs, that you 
would have said that the rocks could hear and had pity at the 
cries for mercy and the beatings of the breast, while these mur- 
derers were utterly unmoved thereat." 

Only the recording angel can count up the number of these 
ancient Presbyterian people, in whose behalf John Milton invoked 
the aid of Oliver Cromwell and of heaven in the well-known 
sonnet : 

"Avenge, O Lord, thy slaughtered saints whose bones, 
Lie scattered on the Alpine Mountains cold, 
Even them who kept thy truth so pure of old, 
When all our fathers worshipped stocks and stones." 

Huguenots of France. 

Next in the order of the Apostolic Succession of Suffering, the 
Huguenots bore aloft the Standard of the Faith. Truly has this 
Church been called "The Church under the Cross." It had two 



130 



emblems — "The Burning Bush," and the "Anvil," smitten again 
and again, wearing out many hammers, yet never destroyed, made 
only the harder for the many strokes upon it. The Protestants 
bound themselves by a solemn oath to stand by each other, and so 
came to be known as Huguenots, a kind of nickname which came 
to mean "comrades of the oath." Conde was miserably assassi- 
nated after a battle, and Coligny met a similar fate in the mem- 
orable massacre of St. Bartholomew, on the 24th day of August, 
1572 At one time, at a signal from the bell of St. Germain 
l'Auxerrais, seventy-five thousand Protestants, — men, women and 
children, — were butchered in cold blood in their homes and in the 
streets of Paris and other cities. The person most responsible for 
this colossal infamy was an Italian woman, Catherine de Medici, 
queen regent, and mother of the boy king, Charles IX. She de- 
liberately decoyed the Protestants to Paris for this purpose, and 
turned loose upon them her brutal minions. The Seine was 
crimsoned and the streets of Paris flowed in blood. To com- 
memorate the event, the Pope ordered medals to be struck, having 
on one side the Pope's head, with this inscription, "Gregorius XIII, 
Pont. Max., An. I"; on the other a destroying angel, holding a 
cross in one hand, while with the other, he slew the Protestants 
with a sword. On this side were inscribed the words, "Hugono- 
torum strages" (slaughter of the Huguenots), "1572." Special 
services of thanksgiving were also held in the churches of Rome. 

Jonathan Edwards, in his "History of Redemption" says : "It is 
reckoned that about this time, within thirty years, there were 
martyred in this kingdom (France) for the Protestant religion, 
39 princes, 148 counts, 234 barons, 147,518 gentlemen, and 760,000 
of the common people." 

Martyrs of the Dutch Republic. 

Motley, noted Historian, states: "The Reformation had entered 
the Netherlands by the Walloon gate (that is, through the Cal- 
vinists). The earliest and most eloquent preachers, the most im- 
passioned converts, the sublimest martyrs, had lived, preached, 
fought, suffered and died with the precepts of Calvin in their 
hearts." 

131 



The persecutions they endured make one of the darkest pictures 
in history, and with them will be associated forever, covered with 
obloquy and execration, the name of the Duke of Alva. He was 
sent, in 1567, by his master, Phillip II, King of Spain, a bigoted 
Roman Catholic, to extirpate heresy in Holland, which country was 
at that time held in subjection to the Spanish crown. His army 
numbered ten thousand men, mostly mercenaries, and he was 
clothed with full powers for this nefarious mission. He estab- 
lished a tribunal that soon became known as the "Court of Blood," 
which was to try and condemn the offending Protestants. Many 
cities openly declared against the oppressive measures of Alva, and 
combined for their common defense. The States-General, as- 
sembled at Dordrecht, marshaled under the leadership of "William 
the Silent," Prince of Orange. This wonderful man, who became 
a strong Calvinist, occupied, for a long time, the most prominent 
place among the Protestants of his day. 

The object of these pages is not the narration of events, but a 
summary of martyrs furnished by the Presbyterian faith, and con- 
sequently only a passing allusion need be given to the martyrs of 
Bohemia, followers of John Huss, and the sufferers of Hungary — 
historic churches identified to this day with the Presbyterian and 
Calvinistic forces of the world. Not so spectacular, not so brilliant 
with the galaxy of illustrious names, yet none the less heroic was 
the struggle in these Germanic and Slavic countries which dragged 
its weary length through the ages, as myriads of martyred saints 
went from their midst to swell the number, around the throne, of 
the great white robed throng "with palms in their hands." 

The Covenanters of Scotland. 

From the Continent of Europe the scene of martyrdom shifts 
to Scotland's heath covered hills, sequestered glens and historic 
battlefields, where Presbyterianism attained its loftiest heights and 
fought its most glorious conflicts in the defense of "the faith once 
delivered to the Saints." The Solemn League and Covenant was 
the instrument by which Scotland bound itself to be faithful to 
Christ's crown. In Greyfriar's historic churchyard, upon the 
tomb-stones for tables, the people after listening to a stirring ser- 



132 



mon from Alexander Henderson, affixed their names, many of 
them opening their veins and signing with their own blood, typical 
of the streams which would later be shed in its defense. It is not 
our purpose to tell of the awful period that followed, known as 
the "killing time." During these twenty-eight years eighteen 
thousand persons were put to death. The sod of Scotland was 
crimsoned with the blood of its noblest and best. Another Mar- 
quis of Argyle, son of the former, was beheaded in Edinburgh, 
before St. Giles Cathedral. Men and women throughout the king- 
dom were shot, put to the sword and tied to the stakes fastened in 
the, edge of the sea, that a slow tide might torture them before death 
relieved their sufferings. 

In old Greyfriar's Churchyard, Edinburgh, convenient to the 
Grassmarket, where many martyrs perished, is the famous "Mar- 
tyrs Monument." In quaint rhymes the tourist reads with deep 
emotion the record of heroic men and noble deeds, beginning : 

"Halt, passenger, take heed ! What do you see ? 
This tomb doth show for what some men did die. 
Here lies the dust of those who stood 
'Gainst perjury, resisting unto blood." 

This is concluded with the following inscription : 
"From May 27th, 1661, that the most noble Marquis of Argyle 
was beheaded, to the 17th of February, 1688, that Mr. James Ren- 
wick suffered, were, one way or other, murdered or destroyed, for 
the same, cause, about eighteen thousand ; of whom were executed 
at Edinburgh, about an hundred of noblemen, gentlemen, min- 
isters, and others; noble martyrs for Jesus Christ. The most of 
them lie here." 

Modern Persecution. 

Are not these citations sufficient proof that the Presbyterian 
has been the martyr Church of the ages. It has not only furnished 
the vast throng of martyrs now in glory, but it still elicits the 
bitterest hostility from the enemies of God and the truth. Critics 
and skeptics vie, with each other in hurling their keenest shafts of 
wit, ridicule and sarcasm at its devoted head. Rationalistic pulpits, 



133 



sensational novels, popular magazines, are the vehicles of modern 
venom. It is the same spirit that prompted martyrdom of the 
past which now continues the persecution in other forms. No 
wonder Dr. McFetridge testifies : "For the courageous morality of 
the Calvinists one has only to look at the doings of the Inquisition 
in the Low Countries and at the martyrdoms of Cambray and the 
fires of Smithfield. Who were the martyrs but Calvinists ? There 
is no other system of religion in the world which has such a 
glorious array of martyrs to the faith. Almost every man and 
woman who walked to the flames rather than deny the faith or 
leave a stain on conscience was the devout follower not only, and 
first of all, of the Son of God, but also of that minister of God 
who made Geneva the light of Europe." It is the glory of Presby- 
terianism that God has accounted it worthy to bear testimony for 
Christ during the ages, and that it still bears the brunt of the 
attack. 

"Faith of our fathers living still, 

In spite of dungeons, fire and sword, 

Oh, how our hearts beat high with joy, 
When-e'er we hear that glorious word. 

Faith of our fathers, Holy Faith, 
We, will be true to thee till death." 

III. 

Presbyterianism and Moral Character. 

If "Wisdom is justified of her children," Presbyterianism can 
furnish the evidence of its divine wisdom in the contribution it has 
made to the moral character of the world. This is the grandest of 
all its products, its noblest adornment. Scholars and historians 
testify alike to the influence of Calvinism in the grandeur of moral 
character produced, whether considered in the individual or 
national life of its devotees. Quotations establishing this conten- 
tion must be limited to a few selections largely confined to those 
who are in no way attached to this system and not even friendly 
to it. 



134 



Individual. 

James Anthony Froude, Professor of History at Oxford, bril- 
liant essayist, enters the list of its eulogists, not from partiality 
but as an honest judge of its merits : 

"I am going to ask you to consider, if Calvinism be, as we are 
told, fatal to morality, how it came to pass that the first symptom 
of its operation, wherever it established itself, was to obliterate 
the distinction between sins and crimes, and to make the moral 
law the rule of life for state as well as persons? I shall ask you 
again, why, if it be a creed of intellectual servitude, it was able to 
inspire and maintain the gravest efforts ever made to break the 
yoke of unjust authority? When all else has failed ; when patriot- 
ism has covered its face, and human courage has broken down; 
when intellect has yielded, as Gibbon says, 'with a smile or a sigh', 
content to philosophize in the closet or abroad worship with the 
vulgar ; when emotion, and sentiment, and tender imaginative piety 
have become the handmaids of superstition, and have dreamt 
themselves into forgetfulness that there is any difference between 
lies and truth, the slavish form of belief called Calvinism, in one 
or other of its many forms, has borne ever an inflexible front to 
illusion and mendacity, and has preferred rather to be ground to 
powder like flint than to bend before violence or melt under 
enervating temptation. 

"The Calvinists abhorred, as no body of men ever more 
abhorred, all conscious mendacity, all impurity, all moral wrong of 
every kind so far as they could recognize it. Whatever exists at 
this moment in England and Scotland of conscientious fear of 
doing evil is the remnant of the convictions which were branded 
by the Calvinists into the people's hearts." 

As illustrating the type of character produced by Calvinism, 
Froude names William the Silent, Luther, Knox, Andrew Melville, 
the Regent Murray, Coligny, Cromwell, Milton and Bunyan. 
"These were men," he says, "possessed of all the qualities which 
give nobility and grandeur to human nature — men whose life was 
as upright as their intellect was commanding and their public aims 
untainted with selfishness; unalterably just where duty required 



135 



them to be stern, but with the tenderness of a woman in their 
hearts; frank, true, cheerful, humorous, as unlike sour fanatics 
as it is possible to imagine any one, and able in some way to sound 
the keynote to which every brave and faithful heart in Europe 
instinctively vibrated." 

To this list of illustrious men might be added a catalogue of 
the greatest names of America such as Andrew Jackson, Abraham 
Lincoln, Grover Cleveland, Benjamin Harrison, Theodore Roose- 
velt, Woodrow Wilson, Stonewall Jackson, James Henley Thorn- 
well, etc. 

Henry Ward Beecher was never accused of orthodoxy accord- 
ing to the Calvinistic standard, yet its most ardent advocate could 
scarcely pronounce more eloquent panegyric than this illustrious 
preacher uttered in his Plymouth pulpit : 

"There is no system which equals Calvinism in intensifying, to 
the last degree, ideas of moral excellence and purity of character. 
There never was a system since the world stood which puts upon 
man such motives of holiness, or which builds batteries which 
sweep the whole ground of sin with such horrible artillery. Men 
may talk as much as they please against the Calvinists and Puritans 
and Presbyterians, but you will find that when they went to make 
an investment they have no objection to Calvinism or Puritanism 
or Presbyterianism. They know that where these systems prevail, 
where the doctrine of men's obligation to God and man is taught 
and practiced, there their capital may safely be invested. They 
tell us that Calvinism plies men with hammer and with chisel. It 
does; and the result is monumental marble. Other systems leave 
men soft and dirty; Calvinism makes them of white marble, to 
endure forever." 

Wilson's "Theology of Modern Literature" asserts: "The 
world has never known," says an able modern scholar, "a higher 
type of robust and sturdy manhood, nor a gentler, purer or more 
lovable womanhood, than have prevailed among those peoples who 
have imbibed the principles of Calvinistic creed, with its com- 
mingled elements of granitic strength and stability, and of supreme, 
because Divine, tenderness and grace." 



136 



Nations. 

According to the testimony of competent and scholarly men, 
Calvinism not only produced great men of high moral standard, 
but created equally unrivaled standards in national life. 

James Russel Lowell, diplomat and poet, affirms: "If the 
Calvinistic churches are to be judged by the results of their 
teaching upon character and conduct, as seen in Scotland and New 
England, then these churches are entitled to the highest praise. 
For the superiority is not solely in morality and intelligence, but 
in the prevalent sense of duty in high ideals and inflexible prin- 
ciples, and in short, in the consciousness of the spiritual world that 
is an 'eternal now* with believers. After due allowance made for 
time-servers and hypocrites, I think there are among the Calvinists 
more godly men, each living 'As ever in his great Taskmaster's 
eye,' than in any other branch of the Christian Church." 

This is confirmed by Thomas Carlyle, universally recognized 
for his genius and his rugged honesty: "Calvinism had produced 
in all countries in which it really dominated a definite type of 
character and conception of morals which was the noblest that had 
yet appeared in the world." 

Samuel Smiles, noted essayist, emphasizes the fact that Calvin- 
ism bears the same noble purity regardless of nationality : "What 
the Puritan was in England," he says, "and the Covenanter in 
Scotland, that the Huguenot was in France; and that the system 
of Calvin should have developed precisely the same kind of men 
in these three several countries affords a remarkable illustration 
of the power of religious training in the formation of character." 

With pardonable pride Calvinism points to one illustration of 
its blessed results — par excellence — and universally admitted. It 
has had absolute control of the moral and religious life of but one 
country. Scotland owes its national character alone to Presby- 
terianism. For integrity, for scholarship, for high moral standards, 
for conscientious devotion to duty, for undaunted heroism, for 
deep spirituality, no country of the globe would be so presumptuous 
as to claim to stand on the same plane with Scotland. 

137 



Conclusive Summary of Achievement. 

In the Supreme Court of Kentucky, while adjudicating a case, 
involving the legal rights and status of the Presbyterian Church, 
Judge Henry S. Baker in rendering a decision took occasion to 
pay a splendid tribute to the work and worth of Presbyterianism, 
which is hereby reproduced as a comprehensive summary of its 
achievements recorded on the pages of History throughout the 
ages: 

"The history of the Presbyterian Church is the history of a 
very large part of what we know and enjoy of civil and religious 
liberty. The teachings of her faith are such as have always 
attracted to her the most lofty minds and the noblest spirits. In 
following her path through the pages of history, whether her 
votaries be called Lutherans (Reformed) as in Germany, Hugue- 
nots, as in France, Covenanters, as in Scotland, or Puritans, as in 
England, — they will always be found to be among the bravest and 
the best. 

"As a religious organization, it had no compromise along the 
lines of conscience to make with power ; and it could be deflected 
from the path of rectitude neither by the frown of authority nor 
the blandishments of corruption. 

"With the same indomitable courage, it confronted the haughty 
princes of the House of Tudor and the crowned weaklings of the 
House of Stuart; with the same words of scornful condemnation 
it rebuked the sins of Messalina on the throne and the wanton in 
the street. 

"Her path has led her oftner into exile than into favor with 
the great; oftener to the dungeon and the stake than to the 
pleasure of kings' houses or the friendship of courtiers. 

"But under her searching gaze shackles have fallen from the 
human mind, and the divine right of kings has shrunk to the mean 
thing it now appears. 

"Wherever a battle was to be fought for human liberty, when- 
ever a forlorn hope was to be led, or a mind braved for conscience 
sake, whenever the blood of a martyr was needed as testimony to 
truth, her answer was always that of the prophet of old : 'Here 
am I ; send me'." 

138 



"And of Zion it shall be said, this and that man was born in 
her, and the Highest himself shall establish her. The Lord shall 
count when He writeth up the people, that this man was born 
there." 

Rival Philosophies may enumerate each its distinguished ad- 
herents, Science may claim its illustrious devotees, schools of 
divinity may count each its worthy sons, patriotism may exhibit 
with pride its noblest heroes ; but when Calvinism calls the roll of 
the ages, they come flocking to its standard, arrayed under its 
blue banner — that has waved over many lands and in all ages, — 
the noble army of the Martyrs outnumbering all other faiths com- 
bined; saints of God, Paul, Augustine, John Calvin, John Knox, 
Andrew Melville, George Gillespie, John Milton, James Henley 
Thornwell, Robert J. Breckinridge, Robert L. Dabney, John L. 
Girardeau, Benj. M. Palmer, Jas. Woodrow, accompanied by a 
mighty host which no man can number — Waldenses, Huguenots, 
Jansenists, Culdees, Covenanters, Puritans, — Calvinists all, — 
"Who through faith subdued kingdoms, wrought righteousness, 
obtained promises, stopped the mouths of lions, quenched the 
violence of fire, escaped the edge of the sword, out of weakness 
were made strong, waxed valiant in fight, turned to flight the 
armies of the aliens. Women received their dead raised to life 
again; and others were tortured, not accepting deliverance; that 
they might obtain a better resurrection: And others had trial of 
cruel mockings and scourgings, yea, moreover, of bonds and im- 
prisonment; they were stoned, they were sawn asunder, were 
tempted, were slain with the sword: they wandered about in 
sheepskins and goatskins ; being destitute, afflicted, tormented ; (of 
whom the world was not worthy) : they wandered in deserts, and 
in mountains, and in dens and caves of the earth." 

Let the detractors of Calvinism, before being accounted worthy 
to substitute for it some other system, first match it in worthy 
deeds and in illustrious heroes of faith. 

Verily, "Wisdom is justified of her children." 



139 



CHAPTER IX. 



^regbpten'anfem attb Catholicity 

The inherent strength of Presbyterianism is the scriptural 
character of its doctrine and polity. Its crowning glory is the 
catholicity of its spirit toward evangelical Christendom. It stands 
firm as Gibraltar on its Biblical base, but is characterized by no 
bigotry which claims sole prerogatives as "the" Church, to the 
exclusion of all others. It extends the hand of fellowship to all 
the followers of Christ regardless of creed or historical affiliation. 
If smitten on one cheek by the uncharitable club of the sectarian, it 
turns the other cheek, — though in firm protest, — to the fist of the 
smiter in the confident trust that love will eventually win in the 
conflict between truth and intolerance. 

Its Historic Creed. 

In the whole realm of literature there is no more broadminded 
statement and liberal spirit toward fellow Christians of other 
faiths than its Chapter on the "Communion of Saints" in which it 
affirms : "We are bound to maintain an holy fellowship and com- 
munion in the worship of God, which communion as God offereth 
opportunity, is to be extended unto all those who in every place 
call on the name of the Lord Jesus Christ." 

Presbyterianism is the only system which officially and 
unequivocally recognizes as a distinct and unmistakable part of the 
visible Church, all other denominations, "whate'er their name or 
sign." For nearly three centuries the banner of Presbyterianism 
has been flung to the breezes with its definition of the Church in- 
scribed which should challenge the admiration of Christendom: 
"The visible Church before the law, under the law and now under 
the gospel, is one and the same, and consists of all those who 
make profession of the true religion, together with their children. 
This visible unity of the body of Christ, though obscured, is not 

140 



destroyed by its division into different denominations of profess- 
ing Christians; but all of these which maintain the Word and 
Sacraments in their fundamental integrity are to be recognized as 
true branches of the Church of Jesus Christ." 

Though possessing the most logical, systematic and scriptural 
creed — well nigh universally so admitted — it is rather remarkable 
that it is the one creed which acclaims the fact that it requires 
no subscription and refuses to bind the individual conscience. On 
the contrary, it guarantees the right of private judgment, affirming 
that "God alone is Lord of the conscience and hath left it free 
from the doctrines and commandments of men." It does require, 
however, subscription to the Confession on the part of its ministry 
and officers in their representative character as the official ex- 
pounders of its faith. But for the individual seeking admission to 
its fold there is absolutely no test except the scriptural requirement 
of "repentance toward God and faith toward our Lord Jesus 
Christ." It protects each member of its fold in his divine right 
of determining for himself his beliefs and practices in his private 
interpretation of Scripture under the guidance of the Holy Spirit. 
Its Confession of Faith confirms its scriptural System; and its 
pulpits expound officially its distinctive principles, but whether the 
individual accepts immersion or sprinkling as the mode of bap- 
tism, whether he accepts Calvinism or Arminianism as his personal 
creed, is his exclusive privilege and sole responsibility. The door 
of the Presbyterian Church is as wide as the gate of Heaven, and 
its "Communion of Saints" is as broad as evangelical Christendom. 

The Proofs of Its Catholicity. 

Notwithstanding the foregoing claims of broad-mindedness and 
notwithstanding these published official statements of its Confes- 
sion of Faith, yet in many quarters, due to ignorance or prejudice, 
there have been persistent and unchristian charges of narrowness 
lodged against this historic and long suffering body of worthy 
Christian people, who have adorned the faith throughout the 
ages. Their high standard of Christian character, their unrivaled 
achievements in benevolences and in missions are their noblest 
defense ; yet we may be indulged in the recitation of some of the 



141 



practical proofs which seemingly are so apparent they might be 
justly and confidently trusted to carry conviction to the minds of 
reasonable men. 

I. 

Presbyterian Recognition of Other Faiths. 

Not simply in its Confession of Faith theoretically, but in prac- 
tical deeds and ways, Presbyterianism acclaims all Christians as 
brethren. Its scriptural Presbyterate constitutes no barrier to 
the cordial recognition as brethren those in the communion of the 
historic episcopate. If Episcopal canons exclude Presbyterians 
from their pulpit and close the door of their churches against hold- 
ing Presbyterian services in their houses of worship, the Presby- 
terian Church does not retaliate, but cordially offers its churches to 
homeless Episcopal flocks, and unreservedly places its pulpit at 
their disposal. If immersionists exclude Presbyterians from the 
church and from their communion table, Presbyterians announce 
the terms of their communion as broad as Christianity, and invite 
all disciples of Christ "to the table of the Lord." If others re- 
ordain Presbyterian ministers and rebaptize their members, Pres- 
byterianism retaliates by extending the hand of fellowship, whether 
others take it or reject it. The Presbyterian Church never re- 
ordains any ministers coming from any evangelical church, and 
never rebaptizes those who have been baptized by other modes. 
It receives members from other denominations by certificate from 
any as freely and as cordially as from other Presbyterian Churches. 
It cheerfully grants letters of dismission to any other "Christian 
Communion" as readily as to those of its own faith and order. 
This is no mere sentiment, for it not only preaches but practices 
the principles of fraternity in its effort to realize the communion of 
Saints. 

II. 

Presbyterian Cooperation. 

Presbyterianism undeniably leads the hosts of God's people in 
its financial and moral support of all great undenominational enter - 



142 



prises and charitable institutions. The "Ben Adham" whose 
"name leads all the rest" is usually Presbyterian. It is the 
denomination that "sows beside all waters'* and whose hand of 
sympathy and generosity is extended to every worthy cause. The 
familiar and oft quoted statement of Dwight L. Moody has never 
been challenged, that in his great undenominational enterprises he 
always counted on Presbyterians for 80 per cent, of the total cost. 
No wonder some one has said : "They are the financial backbone 
of all American benevolence. They make possible the success of 
every great 'drive/ The nation knows it and is grateful." 

Dr. Irenaeus Prime, Corresponding Secretary of the American 
Bible Society, — the outstanding undenominational institution which 
has in good works and far-reaching influence led all religious 
non-sectarian forces of the world, — made a careful examination of 
the gifts of the New York Bible Auxiliary, and found that the 
contributions of the Presbyterian Church during a period of fifty 
years were five times greater than the combined gifts of all other 
denominations. At the first Pan-Presbyterian Council he was 
quoted as saying : "An analysis of the sources of contributions to 
the Bible cause in any other city or part of the country, out of 
New England, will show that the Presbyterian Church contributes 
to this great national society in about the same proportion." 

Dr. Hays in his book on "Presbyter ianism" states on the au- 
thority of an executive officer of one of the great non-sectarian 
enterprises, that if the support of Presbyterians were withdrawn 
from the American Bible Society, the American Tract Society 
and the American Sunday School Union, it would force them out 
of business. No body of Christian people has established and is 
maintaining a larger number of hospitals, orphanages and philan- 
thropic institutions, which are open to the public regardless of 
race or creed. Dr. Hays discovered in one of these great Pres- 
byterian hospitals that seventy-four inmates out of every hundred 
come from Methodists, Lutherans and Romanists, while only eight 
were Presbyterians. Jews, Unitarians and Friends largely ac- 
counted for the rest. The philanthropies of the Presbyterian 
Church, representing an investment annually of millions of dol- 
lars, free to all classes and creeds, for the relief of suffering 



143 



humanity, are her efforts to re-incarnate the helping hand and 
loving heart of Christ as vital forces in the life of the world 
today. Christ, who lived among men two thousand years ago, who 
still lives for men on the throne of the universe, is also living as 
well in men, visibly revealed in the life of His Church. 

III. 

Presbyterian Preeminence in Federation. 

The sectarian exclusiveness which has been the reproach of 
Christendom in the past is gradually but surely yielding to the 
impact of fraternity and Christian charity. The visible manifes- 
tation of the new spirit is expressing itself in the closer relation 
and growing federation of the churches for mutual sympathy and 
friendly cooperation. The Federal Council of Churches, the 
Students' Volunteer Movement, the Home Mission Council, the 
Conference for Foreign Missions, are some of the great inter- 
denominational organizations of the day which give expression 
to the principle of the spiritual unity of Christendom. Some of 
the larger denominations have steadfastly declined to enter or take 
any part in these great federations of the Christian forces and of 
the visible unity of the Church. The Presbyterian Church has 
without exception not only extended her hand and heart to each 
and all of them, but has taken a leading part in their formation 
and in their operation. Such is her preeminent part and active 
influence that withdrawal from either would seriously embarrass 
the organization. With confidence it may be affirmed and the 
statement will scarcely be challenged, that no denomination in ex- 
istence sustains such vital relation to all these federations as the 
Presbyterian Church. It is the supreme evidence of the liberal 
and catholic spirit of the System of Presbyterianism, not only 
throughout Christendom but in all the affairs of men. 

IV. 

The Community of Faith and Life. 

In all its fundamental beliefs and essential features it has a 

community of faith and life shared by evangelical Christendom, 

144 



which is the surest witness of its own catholicity. In its entire 
system it has nothing exclusively distinctive, but every funda- 
mental principle is endorsed and shared by one or more historic 
Faiths. In the great Reformation, Martin Luther, representative 
of one of the largest Protestant bodies of the world, stood with 
John Calvin for the vital evangelical principle of justification by 
faith. In the English revival as a protest against dead formality, 
Calvinistic Whitefield and John Wesley, founder of the Methodist 
Church, stood side by side for the evangelistic spirit of Christi- 
anity. In its theology, Presbyterianism shares its Calvinistic sys- 
tem with the great Baptist forces of the world. In the spontaneity 
of its religious experiences under the immediate and direct influ- 
ences of the Holy Spirit, it joins with William Penn and George 
Fox of the Quaker faith. In its scriptural mode of baptism and 
its practice of infant baptism, based upon the promises of the 
covenant-keeqing God, Presbyterianism is reinforced by the over- 
whelming majority of the hosts of the Israel of God throughout 
Christendom. Presbyterianism teaches and practices its theology 
of Christian unity. It extends the right hand of fellowship to all 
believers of all Faiths, saying with Paul : "So we, being many, are 
one body in Christ and every one members one of another." Em- 
bodied in modern terms and figures of speech is the same thought : 
"Many as the waves, one as the sea"; many as the stars, one as 
the. firmament ; many folds, but one flock ; many organizations, but 
one Church. Presbyterianism, the system that more than all others 
embodies the fundamentals common to all, is the connecting link 
that allies itself to each and insists on the Communion of Saints 
on the principle of a community of faith and life, maintaining: 
"There is one body, and one Spirit, even as ye are called in one 
hope of your calling; one Lord, one faith, one baptism, one 
God and Father of all, who is above all, and through all, and 
in you all." 

This unique position as the only Church which in her creed 
teaches the unity of the Church and advocates that the Communion 
of Saints be extended to all those who in every place call on the 
name of the Lord Jesus Christ, surely entitles her to the eulogy 
so eloquently pronounced by Dr. Charles A. Briggs in "American 



145 



Presbyterianism" : "The Presbyterian Church has the true apos- 
tolic succession in striving after the apostolic faith in its purity, 
integrity and fulness. Presbyterianism is a real Christianity which 
rejects everything which is not a product of the Christianity of 
Jesus Christ. It appropriates everything in every age of the 
Church which bears the impress of Christ and which represents 
the power of His Spirit. Presbyterianism belongs to the modern 
age of the world, but it is not a departure from the Christianity 
from the times of the apostles until the present day. It com- 
prehends the genuine Christianity of all ages. It conserves all 
the achievements of the Christian Church. It leads the van of 
the advancing host of God. It makes steady progress towards 
the realization of the ideal of Christianity in the golden age of 
the Messiah." 

V. 

Conforming to the Presbyterian Type. 

After the battle of Salamis, the Greek Generals, thirty in num- 
ber, met to award the mead of praise to that one of their number 
justly entitled to the honor by reason of his part and distinguished 
services in winning the brilliant victory. Each was instructed to 
vote for his first and second choice. In counting the ballots it was 
discovered that they had received one vote each for first place, 
while Themistocles received thirty votes for the second choice. 
It was the most overwhelming testimony that he was entitled to 
the honor of having rendered the most distinguished services in 
achieving the victory. If in like manner the denominations were 
given the opportunity of selecting one as the church upon which 
all could unite, being allowed to vote for first and second choice, 
it is almost a moral certainty that each would vote for itself as 
first choice and the overwhelming majority would cast their ballot 
for the Presbyterian as second choice. The truth of this conten- 
tion can be verified by making the experiment of testing a very 
large number of persons in all denominations and tabulating the 
result. 

Still more conclusive would be the test of a study of the modern 
movements and gradual developments now taking place under our 

146 



very eyes in the ecclesiastical world. The tendency in modern 
church life is the conformity of others to the Presbyterian type. 
The Congregational, which was once ruled by the popular vote 
of the local church, independent of all others, now has its "Asso- 
ciations" or "Councils," which are assuming more and more 
ecclesiastical authority, and whose decisions have come to possess 
such sufficient moral force and to make them differ very little 
from our Presbyteries. The Methodist Church, as late as the 
Civil War, did not admit the laity, and was ruled chiefly by 
Bishops; but it has now admitted laymen in its conferences, and 
is practically Presbyterian in government. The Lutheran is as 
Presbyterian in form of Government as the Presbyterian itself in 
everything except in name. The Baptists, closer akin to Presby- 
terians in their theology than any others, who once were the 
staunchest advocates of Independency, are now drifting nearer to 
Presbyterianism in their form of government. In theory their 
churches have been quite independent in the past, and many are 
still as independent as ever, yet their "Associations," while claim- 
ing no sanction than moral suasion, do not hesitate to exclude 
from their "fellowship" such churches as are recalcitrant to 
advice, which gives these voluntary Associations practically all the 
influence and the authority of Presbyteries. Is it any wonder, in 
view of these facts, that the author of the sixth volume of "Ameri- 
can Church History" affirms that "As a whole the Protestantism 
of America has become Presbyterian in substance, though not in 
name." 

VI. 

Catholicity in the Extent of Empire. 

The catholic and Ecumenical character of Presbyterianism is 
displayed in the growth of its membership and the vastness of its 
constituency. At the Eleventh General Council of the Pan-Pres- 
byterian Alliance in Pittsburgh, Pa., the following statistics were 
officially submitted with the statement that they were "the most 
reliable ever published of the Presbyterian and Reformed 
Churches of the World." 



147 



TABLE. 



Churches 


Con§re~ 


Min- 




Pnmmti. 


Pupils 


S S 


gations 


isters 


XVlQclS 


niCaULS 


in 9 S 

in o. o. 


Tfln /% HAM 

A eacnerS 


















ft 540 


879 


93 son 


9 nio 090 


570 844. 


4. 847 


u m Lcci xvingaorn . 


O , O0\J 




VI 099 


1 654. 910 


850 155 


78 QOrt 




9 80S 


1 , 070 


1 4.10 


•104 396 

JUT , JJ*\J 


OO , A AU 


3 887 


Africa 


1,516 


694 


4,071 


454,453 


56,146 


2,341 


North America. . . 


21,607 


17,908 


83,395 


3,287,494 


2,795,787 




South America. . . 


189 


150 


492 


27,812 


15,176 


833 




160 


97 


650 


18,943 


17,506 


1,044 




854 


826 


4,738 


121,565 


111,967 


11,909 


Totals 


39,620 


33,538 


155,375 


7,879,811 


4,414,797 


362,718 



This table does not include Germany, Switzerland and some 
other countries on the Continent of Europe, owing to the impos- 
sibility of separating communicants from constituency. A con- 
servative estimate for these would increase the number to over 
8,000,000. The total constituency of Presbyter ianism throughout 
the world is generally estimated at 40,000,000. 

Presbyterian Empire, World-Wide. 

Dr. Egbert W. Smith, Secretary of Foreign Missions, Presby- 
terian Church, U. S., rendered splendid service to the cause, by 
publishing many of the best testimonies to the worth and achieve- 
ments of Presbyterianism in his valuable treatise entitled "The 
Creed of Presbyter ians." No more appropriate conclusion can 
enforce the contention of this chapter on Presbyterian Catholicity 
than an apt quotation from this book as to the numerical strength 
of Presbyterianism and wide extent of its empire : 

"It is inspiring to remind ourselves that ours is a historic 
Church. Our present millions are the children and successors of 
millions upon millions, seated now in the galleries of History's 
vast coliseum, tier above tier, generation upon generation, of those 
who through ages of toil, trial and triumph, 'subdued kingdoms, 
wrought righteousness, obtained promises, stopped the mouths of 
lions, quenched the violence of fire, out of weakness were made 
strong, waxed valiant in fight, turned to flight the armies of the 
aliens.' 

148 



"More catholic and imposing even than the Presbyterian num- 
bers is the world-wide range of the Presbyterian empire. While 
the adherents of other Protestant communions are more or less 
massed in single countries, — the Lutherans in Germany, the 
Episcopalians in England, the Methodists and Baptists in the 
United States, — the line of the Presbyterian Church is gone out 
through all the earth. She thrives this hour in more continents, 
among a greater number of nations and peoples and languages, 
than any other evangelical church in the world. As her witnesses 
in Continental Europe, she has the historic Presbyterian Reformed 
Churches of Austria, Bohemia, Galicia, Moravia, of Hungary, 
Belgium, France, Germany, of Italy, Greece, the Netherlands, of 
Russia and Switzerland and Spain. She is rooted and fruitful in 
Africa, in Australia, in Asia, in Great Britain, in North America, 
in South America, in the West Indies, in New Zealand, in 
Malanesia, — the people of this faith and order gird the earth. 
Presbyterianism possesses a power of adaptation unparalleled by 
any other system. It holds in steadfast array a great part of the 
intelligence and moral vigor of the Christian world, and from 
its abounding spiritual life are going forth the mighty forces of 
Christian missions into all the heathen world." 



149 



CHAPTER X. 



Ifregbptertamdm anb Mte&itm* 

PRESUMPTION IN ITS FAVOR. 

The essential principles of Calvinism would lead us beforehand 
to infer that it would furnish the strongest incentive to successful 
missionary effort. Nothing is more reassuring and better calcu- 
lated to arouse the supremest effort for the advancement of the 
kingdom than a profound belief in the divine sovereignty of God, 
who "sits on no precarious throne." and sends His servants on no 
uncertain mission. In human governments, that army will struggle 
most valiantly which has implicit confidence in the competency of 
the government to direct its affairs, and its ability to execute its 
purposes. Calvinism enthrones God in His sovereign Omnipo- 
tence, directing all the events of the universe according to a 
divinely appointed plan, arranged in the councils of eternity. 

Is it any wonder that His subjects, persuaded that they are 
executing the designs of God himself, toil in the strength, born of 
the conviction that though their immediate designs may fail, and 
they themselves perish, yet God himself lives and reigns, and will 
in His own sovereign wisdom and appointed time bring to pass 
His purposes of grace? Missions may challenge their faith, and 
make unrelenting draughts on their resources and activities, but 
what matters it, if it be the sovereign purpose of God? 

Distrust of self would ordinarily weaken and paralyze all effort, 
were it not for the fact that such distrust flings the soul back upon 
God in its weakness, and by an abiding faith in Him, obtains a 
strength that is invincible. "When I am weak, then am I strong," 
is the paradox of Calvinism. Will the impulsive, spasmodic zeal 
springing from self-indulgence and reliance on human means, 
stand the strain of long-continued effort so well as one who makes 
God his confidence, and "endures as seeing Him who is invisible" ? 
The firm conviction, that we rest not on human but divine 
efficiency, gives stability to our vacillating efforts, and makes us 

150 



strong by "the mighty hands of the God of Jacob." These "shall 
mount up on wings as eagles, they shall run and not be weary, and 
they shall walk and not faint," — in the Hurculean task of bringing 
the world to Christ. 

Not simply viewed from the standpoint of belief in the divine 
sovereignty, does Calvinism thus evince its superiority as a potent 
influence in world-wide evangelization, but it is equally evident 
from the human standpoint of the perseverance of the saints. If 
the stereotyped objection to Calvinism were true, that it is cold, 
calculating, lacking in fervor, it would be more than counterbal- 
anced by the steady, persistent, unflinching, perseverance of an un- 
daunted faith, which holds on the even tenor of its way in the 
face of opposition, despite difficulties and discouragements, till it 
wrings victory out of defeat. The fevered brain may produce 
momentarily an unnatural strength, born of delirium; but will it 
endure the trials and press on in the race with the steady gait of 
one in the full possession of robust health. 

Calvinism finds its analogy, not in the "whirlwind" of impet- 
uosity, not in the "fire" of religious fanaticism, nor in the "earth- 
quake" of spasmodic upheavals, but in the "still small voice" that 
speaks conviction in the silent depths of the soul. If, in the sphere 
of missions, failure and disaster overtake his best efforts, and suc- 
cess be long delayed, the Calvinist undeterred sees in the analogy 
of nature how slowly and silently she elaborates the best and 
grandest results of her mighty plan by gradual processes and takes 
comfort in the thought, that in the Kingdom of Grace, God works 
by the same methods and executes His largest purposes by the 
steady, irresistible perseverance of the saints, remembering that 
though "the Kingdom of God cometh not with observation," it 
comes none the less surely. 

I. 

Results, the Practical Test. 

Tested by practical results, will an appeal to the history of 
missions justify this contention, that the principles of Calvinism 
pre-eminently qualify its adherents for leadership in evangelizing 
the world? 



151 



The Early Days of Christianity. 

In its theological aspect, Calvinism, existing ages before Calvin, 
had its influence in the early days of Christianity on the life and 
activity of the church. In character it made men conspicuous in 
their differentiation from other classes. In zeal and activity, it 
enlisted the rank and file of the church in a religious enthusiasm, 
which went from house to house, and carried the Gospel "to the 
uttermost part of the earth." 

The Apostle Paul is the classical illustration of the spirit of the 
ancient church. Is it a mere coincidence that Paul, recognized as 
the profoundest exponent of Calvinism, is at the same time re- 
garded next to the Master himself, as the type and model of all 
missionary effort. Opponents of Calvinism have not hesitated to 
charge Paul with the responsibility of giving the Calvinistic cast 
to the theological thought of the church. Yet this same Paul is 
always exalted as the greatest and grandest of all missionaries. 

The Calvinism of the first century was as unquestionable a,s 
that of Paul himself, who gave cast to the thinking of the first 
century. Sacred history, ere closing, itself gives significant 
glimpses of the missionary spirit of the church while under the 
dominating influence of Calvinism. That was an exquisite touch 
which records in the language of the church's enemies, the estimate 
of apostolic success, complaining: "These that have turned the 
world upside down have come hither also." It was not an ardent 
admirer of Paul who testified to his credit, "That not alone at 
Ephesus, but almost throughout all Asia, this Paul hath persuaded 
and turned away much people from idolatry." Paul himself gives 
a suggestive hint of the missionary propaganda of the age by 
asserting, that they had preached the Gospel "to every creature 
which is under heaven." (Col. 1 : 23.) 

The remarkable characteristic of the evangelism of ancient 
Christianity was its propaganda in the face of persecution, and 
even at the cost of martyrdom. The Calvinism which made heroes 
and martyrs of men gave also through them such an exhibition of 
missionary zeal and successful propagation of the Gospel in those 

152 



early days of Christianity as has never since been paralleled in 
the history of the world. 

John Calvin, the Father of Modern Missions. 

In the Christian Retrospect and Register, Robert Baird, upon the 
authority of the "Historie Universelle," gives the following ac- 
count of the first mission undertaken by Protestantism : 

"To Calvin, the Reformer of Geneva, belongs the credit of 
having first attempted, in the Protestant churches, to excite interest 
in behalf of a heathen nation. An expedition was fitted out in 
the year 1555 by Villegagnon, a Knight of Malta, under the 
patronage of Henry II of France, with the view of establishing a 
French colony in the New World. The approbation of the mon- 
arch was secured through the medium of the excellent Admiral 
De Coligny, whose favor Villegagnon propitiated by the secret 
understanding that the projected colony should protect the Re- 
formed religion. Accordingly, Calvin was applied to, in order to 
obtain ministers to embark with the expedition. 

"After consultation with the other pastors of Geneva, he sent 
two — Guillaume Chartier and Pierre Richier, — who were after- 
wards joined by several others. Their object was, at once, to 
labor among the colonists and to evangelize the heathen aborigines. 
The expedition reached Fort Coligny, as it was named, on the 
Rio De Janeiro, Brazil, in March, 1556. On their arrival, the 
Genevan ministers proceeded to constitute a church, according to 
the forms and rites of the Reformed churches, and celebrated the 
Lord's Supper. But Villegagnon soon betrayed his true character 
and disposition, and after cruelly maltreating the missionaries, 
forced them to reembark and return to France." 

One can scarcely avoid speculation as to what "might have 
been," if the unfortunate mission had not thus been prematurely 
wrecked. As Calvin's name is associated with Augustine, the 
great theologian, might it not also have been linked with Augustine 
the missionary in the conversion of a continent? If the seeds of 
Protestant Christianity planted by him in South America had 
germinated, who can say if the glory of that misguided continent 
might not have shown with all the lustre of Protestant North 



153 



America? But, alas! his missionary venture served no useful pur- 
pose, except to exhibit his Christian spirit and benevolent attitude 
toward world-wide evangelization in obedience to the great Com- 
mission. 

Just as a premature blossom in the treacherous Indian summer, 
though nipped by the early frosts of winter, is nevertheless a 
prophecy of the coming spring; so Calvin's ill-timed evangelism 
was but the guarantee of the evangelistic spirit of Calvinism, when 
the springtime of favorable seasons should furnish opportunity to 
flower out in the glorious harvest of the world's conversion. 

In the providence of God, his missionary zeal was confined to the 
work of laying foundations in practical home mission work, while 
foreign missions was rather the future outcome of his spirit and 
principles. Though the foundation of an edifice may not be as 
ornate and attractive as the superstructure, yet it must be even 
more substantial by reason of its supreme importance. The glory 
of Calvin in the sphere of missions is the glory of laying founda- 
tions ; and he must also share the glory of the magnificent super- 
structure, supported by so substantial a basis. If some twentieth 
century Apostle Paul should convert South America *o Protes- 
tantism, and place a new continent in the galaxy of evangelical 
Christianity, would that be more glorious than the transcendent 
work of Calvin, whose well-nigh inspired genius laid the founda- 
tions of North America's future greatness, and made it such a 
potent factor in the evangelization of the world as to justify the 
rallying cry, "As goes America, so goes the world"? 

II. 

Calvinism Inherently and Intensely Missionary, 

In its primitive purity and reaction from Catholicism as the 
result of the Reformation, judged by its flaming zeal and in the 
number of churches which is established, Calvanism demonstrat- 
ed itself as the most powerful evangelistic force since the Apost- 
olic age. With amazing rapidity it overspread Europe, muster- 
ing to its support countless thousands in a living and aggressive 
Christianity. In twenty-five years after Calvin began his cam- 



154 



paign there were two thousand places of Calvinistic worship 
with a half million of worshippers in France alone. Before his 
death the Calvinists numbered one-fourth of the entire French 
population. 

"The Lutheran Reformation/' says Dyer in his History of 
Modern Europe, "traveled but little out of Germany and the 
neighboring Scandinavian kingdoms; while Calvinism obtained 
a European character, and was adopted in all the countries that 
adopted a reformation from without, as France, as the Nether- 
lands, Scotland, even England ; for the early English Reformation 
under Edward VI was Calvinistic, and Calvin was incontestably 
the father of our Puritans and dissenters. Thus, under his rule, 
Geneva may be said to have become the capital of European 
Reform." 

In his History of Reformation, D'Aubigne pays a tribute to its 
propagating power, saying: "The reformation of Calvin was 
addressed particularly to the people, among whom it raised up 
martyrs until the time came when it was to send forth the spirit- 
ual conquerors of the world. For three centuries it has been pro- 
ducing in the social condition of the nations that have received it, 
transformations unknown to former times. And still at this 
very day, and now perhaps more than ever, it imparts to the 
men who accept it a spirit of power which makes them chosen 
instruments fitted to propagate truth, morality, and civilization to 
the ends of the earth." 
Calvinism and Modern Revivals. 

Credit must be accorded the Methodist Church as a tremendous 
evangelistic force, but its impetus was not due to its Arminianism. 
John Wesley was characterized not only by his saintliness, but 
by his genius as an organizer. His magnificent system accounts 
largely for the marvelous success of that noble Church, but it 
was Calvinistic George Whitefield that imparted to the move- 
ment its evangelistic spirit, which has not yet spent its force. 
It was Whitefield who lead Wesley into field preaching and into 
"revival" methods, and who so dominated the movement that 
Mant, in his Bampton Lectures for 1812, characterizes Method- 
ism as an entirely Calvinistic affair, and asserts that in the popu- 



155 



lar language of the day Methodists were designated as "another 
sect of Presbyterians." Without in the slightest detracting from 
the great honor which the world must ever accord John Wesley, 
still it must in justice be admitted that George Whitefield was 
the flaming evangelist of his day and must be acclaimed as the 
father of modern revivals. 

The World's Greatest Evangelists, Calvinists. 

Arminianism has produced many local revivals and must be 
credited with the salvation of millions, but it has never inspired 
a nation-wide movement. The revival which swept New England 
and until that time the greatest in the history of the American 
Colonies resulted from a series of Calvinistic sermons by 
Jonathan Edwards. The men who have awakened the consciences 
of men and swept countless multitudes into the Kingdom were 
Calvinists almost to a man, such as John Knox, Thomas Chalmers, 
George Whitefield, Jonathan Edwards, David Brainard, Wilbur 
Chapman, Tennent, Griffin, Nettleton, Daniel Baker, Moody, 
Torrey, Spurgeon and W. A. Sunday. 

III. 

The Missionary Spirit of Presbyterianism. 

The Presbyterian Church not only leads the world in per capita 
gifts for missions, but its spirit and example have been the in- 
spiration of Christendom. 

Among the Reformers, who led the way of Protestantism 
in the first missionary venture, but the Calvinists of Geneva? 
Who penetrated first the trackless forests of the New World, 
carrying the gospel to its untamed savages, but Brainerd 
and Eliot. Who led the missionary movement, which is awaken- 
ing all Christendom to the task of making Christ known throughout 
the world? If the roll were called of the Calvinists who have led 
the advancing hosts of the Church, in its attack on heathenism, 
it would include well-nigh all the great names of history conspicu- 
ous for missionary enthusiasm and achievement. Time would 
fail to enumerate William Cary, Henry Martyn, David Living- 
stone, Robert Moffatt, Alexander Duff, Adoniram Judson, Robert 



156 



Morrison, John G. Paton, John Leighton Wilson, William H. 
Sheppard, and a vast host of others who, "through faith subdued 
kingdoms, wrought righteousness, obtained promises, stopped 
the mouths of lions, quenched the violence of fire, escaped the 
edge of the sword, out of weakness were made strong, waxed 
valiant in fight." etc. 

According to Dr. Moses D. Hoge, "the first missionary since 
the Reformation sent forth by any church in its corporate capacity, 
and ordained to labor in the foreign field, was Alexander Duff 
(commissioned by the Presbyterian Church of Scotland), whose 
name stands as a synonym of whatever is heroic, self-sacrificing 
and saintly in missionary character and achievement. 

At the meeting of the Alliance of Reformed Churches in 
Glasglow, Prof. Lindsay informed that august and venerable 
body, representing the larger part of the Calvinistic forces of 
the world, that "The Presbyterian churches do more than a fourth 
of the whole mission work among the heathen that is done by all 
the Protestant churches together," and mentioning three of the 
greatest denominations, asserted that, "The Presbyterian Church is 
doing more in the foreign field than all of them combined." 

At the same meeting of the Alliance, representatives of the 
Eastern Section of the Ecumenical Methodist Conference ap- 
peared and made a most cordial and pleasing address, expressing 
their fraternal good will and appreciation of our principles and 
work in the following complimentary language : 

"Taking the world over, Presbyterianism in the future must 
be looked to as one of the greatest and most beneficient forces 
for the conversion and evangelization of the generations of man- 
kind on every continent. We do unfeignedly rejoice as we be- 
hold your goodly array of churches, giving the noblest of their 
sons, and consecrating their vast resources of learning and wealth 
to the greatest, the mightiest of all enterprises, the conversion 
of the world to Christ," and the address closes with the prayer 
that our "cherished ideal of 'a free church in a free state* shall 
in every nation under heaven be an accomplished fact, and every 
citizen be taught that the chief end of man is to glorify God and 
enjoy Him forever." 



157 



American Presbyterianism and Missions. 

Intense enthusiasm has not always characterized the Presbyter- 
ian Church of America during the entire century of its organized 
missionary effort. The modern spirit of missions was of slow 
growth among all branches of the Church. Nearly one hundred 
years ago the famous overture of Dr. John H. Rice, the founder 
of Union Theological Seminary in Virginia, was presented to the 
General Assembly of 1831, in which he challenged the Assembly 
to recognize more emphatically the evangelistic mission of the 
church. It seems almost incredible to us in this age of missionary 
zeal that this overture was not immediately adopted by the Assem- 
bly. Nevertheless it stirred the Church and had the effect of com- 
mitting it to a distinctive missionary career in the following terms : 

"First, that the Presbyterian Church in the United States is 
a missionary society, the object of which is to aid in the conver- 
sion of the world; and that every member of the Church is a 
member for life of the said society, and bound in the maintenance 
of his Christian character to do all in his power for the accom- 
plishment of this object. Second, Ministers of the gospel in con- 
nection with the Presbyterian Church are most solemnly required 
to present this subject to the members of their respective congre- 
gation, using every effort to make them feel their obligation and 
to induce them to contribute according to their ability." 

Since that overture was proposed the Presbyterian Churches 
in America have grown from an insignificant host of 135,000 
communicants to an aggregate strength of 12 denominations and 
3,000,000 communicants, — their representatives preaching the 
gospel among nearly all the nations of the globe. 

At its organization in 1861 into a separate religious body, the 
Presbyterian Church, U. S. — popularly known as the Southern 
Churchy — gave the world a heroic spectacle of its faith in God and 
a sublime exibition of its missionary spirit. Amid the throes 
of Civil War, the bitterness of sectional feeling and the agony 
of a disrupted Nation, the first General Assembly of the South- 
ern Church rose sheer above the awful conflict to the contempla- 
tion of the Saviour's last command and accepted its missionary 
responsibility — obedient to the great Commission — in the follow- 

158 



ing striking language : "The General Assembly desires distinctly 
and deliberately to inscribe on our Church's banner as she now 
unfolds it to the world, in immediate connection with the head- 
ship of her Lord, His last Command. "Go ye into all the world, 
and preach the gospel to every creature, regarding this as the 
great end of her organization." 

The organic life of the Presbyterian Church U. S. began in 1861 
with 10 Synods, 47 Presbyteries, 700 Ministers, 1,000 Churches 
and 75,000 Communicants. After the lapse of sixty years it now 
numbers 2,000 Ministers, 3,500 Churches and 400,000 Communi- 
cants, and contributed in 1920 to Foreign Missions, $1,153,629; 
to Home Missions, $1,436,986; and a total to all purposes of 
$12,124,891. It supports 400 Foreign Missionaries and 3,000 
native helpers and more than 1,000 Home Missionaries. During 
1920 its net growth was S l A per cent. — about double that of any 
other large denomination — and for ten years it has lead all de- 
nominations in the United States in net gains, aggregating 39 per 
cent. 

Presbyterianism, Cosmopolitan. 

The Presbyterian Church is the most cosmopolitan of Protest- 
ant Christendom. Others are largely national. A religious 
periodical recently carried the following striking statement: 
"Denominations are not equally scattered over the world. In- 
vestigations show that three-fourths of all the Baptists of the 
world live in the United States south of a line run across the 
country along the northern boundary of Virginia to the Ohio 
River and extending westward from its mouth to the Pacific. 
Three-fourths of the Methodists of the world live in the United 
States. But there are more Presbyterians outside of the United 
States than there are in its borders. Presbyterians, Reformed 
and Lutherans — all of whom have the same form of Church gov- 
ernment, — constitute three-fifths of all the Protestants of the 
world." 

That was not a vain-glorious boast of the American Presby- 
terian Church in its report to the Alliance of the Reformed 
Churches: "The missionary heralds of our Pan-American Pres- 



159 



byterian alone, which is but a branch of the catholic Presbyterian 
Church, are scattered from British Columbia to Yucatan; they 
are in Central America and in Columbia; Venezuela, British 
Guiana and Brazil; they are on the African Coast from Liberia 
to the Ogowe, and in the heart of the great Congo basin; they 
are strong in Syria and Persia, and side by side in India our 
separate columns are advancing under one Captain; we are pro- 
claiming glad tidings in Siam and Laos, in Hainan and the Phil- 
lipines, in Cuba and Formosa; we have long since 'partitioned 
China/ not for political spoil, but for her salvation; our united 
forces are teaching the Hermit Nation that, as no man, so no 
nation, liveth to itself; we have proclaimed to the Sunrise King- 
dom the Sun of Righteousness whose rising shall know no set- 
ting. Our strategic points are taken, our stations occupied, our 
watch towers girdle the globe." 

IV. 

Calvinism the Guarantee of Victory. 

Calvinism furnishes the only guarantee of the ultimate triumph 
of the Gospel in extending the sceptre of Christ, till "The King- 
doms of this world are become the Kingdom of our Lord and of 
His Christ." Others may indulge a well-grounded hope based upon 
an abiding faith; but Calvinism plants itself on "The sure word 
of prophecy" and maintains that the conversion of the world is 
one of "the eternal decrees of God," revealed as "Foreordained 
for His own glory," and must therefore surely "come to pass." It 
has been prophesied "that at the name of Jesus every knee shall 
bow . . . and every tongue shall confess that Jesus Christ 
is Lord to the glory of God the Father," and it could not be 
prophesied unless it had been predestinated; for contingent and 
doubtful events cannot be prophesied. Prophecy is always and 
everywhere based on foreordination, and not upon mere fore- 
knowledge; for prophecy is foreknowledge revealed, which pre- 
supposes the event, as a fixed and unchangeable decree. 

The Son of God, in the Second Psalm, encouraged himself in 
the predestined triumph of His Kingdom: "I will declare the 



160 



decree, the Lord said unto Me, Thou art My Son, this day have I 
begotten Thee. Ask of Me and I will give Thee the heathen for 
Thine inheritance, and the uttermost parts of the earth for Thy 
possession." Let the heathen rage, and the world in arms com- 
bine; let the evil powers of the Kingdom of Darkness assault 
the Citadel of Faith; let all the world join in a universal rebellion 
against the Lord of Glory; nevertheless the eternal decree shall 
stand ; for "He that sitteth in the heavens shall laugh ; the Lord 
shall have them in derision." The Lord God Omnipotent pro- 
claims from His eternal throne in the heavens: "Yet have I 
set my King on My holy hill of Zion," and that king though still 
uncrowned and at the moment in the weakness of the flesh, even 
with the cross confronting him, yet could proclaim: "Upon this 
Rock I will build my church, and the gates of hell shall not pre- 
vail against it." 

"Waft, waft, ye winds, His story, 

And you, ye waters, roll, 
Till, like a sea of glory, 

It spreads from pole to pole ; 
Till o'er our ransomed nature, 

The Lamb for sinners slain, 
Redeemer, King, Creator, 

In bliss returns to reign!" 



161 



Questionnaire 



CHAPTER I. 
Presbyterianism — A System. 

1. What is one characteristic of Truth? 

2. What constitutes a System? 

3. What is characteristic of Presbyterianism? 

4. What is its first Distinctive Principle? 

5. Illustrate the variations of this principle? 

6. What is the Supreme Authority of the Catholic Church? 

7. What is the function and limitation of Reason in Religion ? 

8. Name the Second Distinctive Principle in Presbyterianism? 

9. What is the relation of Predestination and Providence? 

10. Illustrate the Relation of Sovereignty and Free-Agency. 

11. Give Scripture quotations including both in the same Text. 

12. Illustrate their connection by the story of Joseph. 

13. In the parable of the Lost (Luke XV) what represents the 

Divine aspect of Salvation? 

14. What represents the Human Side? 

15. Illustrate by Analogy of Architecture. 

16. What is the Third Principle of Presbyterianism? 

17. Name the three Primary Forms of Church Government. 

18. What is the essential element of each? 

19. What is the first element of the Presbyterian Form ? 

20. Quote Scripture texts or examples in proof. 

21. Name the second element. 

22. Give Scripture references showing Elders and Bishops 

were the same. 

23. What is the third element? 

24. Give Scriotural proofs. 

25. Name the fourth element? 

26. Quote proofs texts. 

162 



27. What is the fifth element? 

28. Establish it by Scripture references. 

29. What is the last Distinctive Principle of Presbyterianism ? 

30. Show that Church and State function in separate spheres. 

31. Why are you a Presbyterian? 



163 



CHAPTER II. 



Presbyterianism in History. 

1. What may be said of its Antiquity? 

2. State the difference between Genuine and Spurious Apos- 

tolic Succession. 

3. Which preceded Denominational Principles, or Names? 

4. State the Historic Development of the Church. 

5. Quote proofs of Presbyterianism in the early days of J 

Christianity. 

6. Who were the Waldenses? 

7. Were they Presbyterian in all their parts? 

8. What proof that they are now Presbyterian? 

9. Give account of the origin of Celtic Christianity. 

10. Explain its existence in Wales, Ireland, Scotland. 

11. Why did England revert to Paganism? 

12. What type did Augustine carry to England? 

13. Show that St. Patrick in Ireland and the Culdees in Scot- 

land were Christians before Augustine landed in England. 

14. Show that Celtic Christianity was not Roman Catholic. 

15. Describe the conflict between Celtic and Latin Types. 

16. Why did the Reformation flourish in Scotland? 

17. Describe the conflict with Episcopacy. 

18. Give account of the Covenanters' struggle. 

19. Name some of the Consequences of the Restoration of the 

Stuarts. 

20. Why did the Westminster Confession fail in England ? 

21. Was the Conflict transferred to America? 

22. Was the War of the Revolution for Civil Rights alone? 

23. What part did the Presbyterians play? 

24. What was the chief victory obtained? 

25. What is the Pan-Presbyterian Alliance? 

26. What Historic Churches are represented in it ? 



164 



CHAPTER III. 



Presbyterianism and Calvinism. 

1. Explain the difference and relation of these Terms. 

2. What Kindred Philosophies correspond to Fatalism and 

Arminianism ? 

3. What is the strongest support of Calvinism? 

4. Give proof texts from sayings of Christ. 

5. Give quotations from Paul, from Peter and John. 

6. Give similar testimony of other inspired Writers. 

7. How is Calvinism sustained by the Logic of Philosophy? 

8. Demonstrate by the Consistency of the Divine Attributes. 

9. Unless events are unchangeably fixed, could they be fore- 

told by Prophecy? 

10. Show that Conditional Decrees are contradictory. 

11. How does Science bear blind Testimony to Truth? 

12. In what way does Literature lend Assent? 

13. What is the Calvinism of Presbyterianism? 

14. Show that Calvinism is not Fatalism. 

15. Show that Sovereignity and Free-Agency both taught. 

16. Give illustrations from Analogy. 

17. What influence has Calvinism on Moral Character? 

18. Prove this contention by illustrations. 

19. How does Calvinism vindicate the Justice of God? 

20. How does it magnify the grace of God? 

21. Why is Calvinism revealed, if it be not a practical guide 

in life? 



165 



CHAPTER IV. 



Presbyterianism and Church Polity. 

1. What is the first chapter of Church History? 

2. Explain the difference between historic and scriptural. 

3. What is the keystone of Church government ? 

4. Show that the Prelatic Theory is untenable. 

5. Refute the Congregational Theory. 

6. What is the Presbyterian Interpretation? 

7. Name some, of the principles practiced. 

8. Show that rulers and not the people acted. 

9. Prove this principle by other scripture, 

10. By names of rulers and distinctions between the classes. 

11. By directions how to rule. 

12. By instructions to obey rulers. 

13. By plurality of elders in every church. 

14. Did the Apostles exercise more authority than elders? 

15. Show the equality of elders. 

16. How does this Council exhibit the Unity of the Church? 

17. What figures applied to the Church are expressions of 

Unity? 

18. Did the decision affect only part of the Church ? 

19. Show that it exhibits the right of appeal. 

20. Show that the Council appealed to the Word of God. 

21. Has any church court the right to make law for the Church? 

22. Who is the sole Ruler and Head of the Church ? 

23. How can the Church today ascertain the mind of the Spirit ? 



166 



CHAPTER V. 



Presbyterianism and the Sacraments. 

The Lord's Supper. 

1. What is the order of the Sacraments? 

2. What bearing have they on the Identity of the Church? 

3. What is the purpose and significance of a Sacrament? 

4. What were the Sacraments of the Old Testament? 

5. What are the Sacraments of the Church today? 

6. Show that they are the same as in Old Testament. 

7. What are the two elements in every Sacrament? 

8. Define the Lord's Supper. 

9. What is the Catholic Interpretation? 

10. Show that it contradicts our Senses and Reason. 

11. What is the Lutheran Interpretation? 

12. How does it contradict the laws of Nature? 

13. What is the Zwinglian Theory? 

14. What is its Defect? 

15. What is the Calvinistic? 

16. What is the purpose of the Lord's Supper? 

17. Why is it a Symbolic Ordinance? 

18. What do its Symbols teach? 

19. What is the Significance of a Sealing Ordinance? 

20. Illustrate by the threefold uses of a Seal. 

21. What does it Commemorate? 

22. What does it Anticipate? 

23. What is meant by a gracious ordinance? 

24. What Exercises does it awaken in a Believer? 

25. How may its observance be improved? 

26. Will it be observed in Heaven? 



167 



CHAPTER VI. 



Presbyterianism and the Sacraments. 

Baptism. 

1. Define Baptism. 

2. Is the mode Essential? 

3. What is the difference between Bapto and Baptizo? 

4. What is the classic use in Greek Literature? 

5. Were the Israelites baptized in the Red Sea? 

6. Were they Immersed? 

7. What Jewish Ceremonies were called Baptisms ? 

8. What terms did the prophets use for Ceremonial Clean- 

sing? 

9. Was Christ baptized by the Jewish Mode? 

10. What Ceremonies among the Jews were called Baptisms in 

the New Testament? 

11. What was the Mode of Baptism by the Holy Ghost? 

12. If the Spirit was "poured out," what mode would that 

imply ? 

13. If Sinners are cleansed by "the Sprinkling of blood," how 

should that be represented symbolically? 

14. Show that the circumstances attending the Baptism of the 

Eunuch were not favorable to Immersion. 

15. What do the circumstances in Paul's Baptism indicate? 

16. Do the circumstances in the Jailor's case make Immersion 

practically impossible ? 

17. Does "buried in baptism" indicate the element was "water," 

or "death?" 

18. Did the mode of burial among the Ancients have any resem- 

blance to "Watery graves ?" 

19. What is the significance of being "Buried with Christ"? 

20. How were we crucified with Christ? 



168 



21. Would "crucified" be used in a Spiritual sense and "buried" 

be used in a literal sense ? 

22. What is the significance of "One Lord, one Faith and 

one Baptism?" 



369 



CHAPTER VII. 



Presbyterianism and the Covenant. 

Infant Church Membership and Baptism 

1. Are Children involved in Human Relationships? 

2. What has been the Historic Practice of the Church? 

3. Did the Covenant of Works include Children? 

4. Name other Covenants involving Children? 

5. What are included in the Abrahamic Covenant? 

6. Are heirs of Christ also the seed of Abraham? 

7. Does the Circumcision of Christ warrant Infant Church 

Membership ? 

8. Did Christ include Children in the Kingdom? 

9. If the Church is the "fold" of Christ, should the "Sheep" 

be included and the "Lambs" excluded ? 

10. Did the Pentecost invitation with its "Promise" include 

children ? 

11. Are Circumcision and Baptism identical? 

12. What status does Paul assign to children? 

13. Were Children included in the First Baptism? 

14. Name the various Household Baptisms mentioned in New 

Testament. 

15. Are children a part of a household? 

16. Why are no Household Baptisms mentioned except among 

Gentile Converts? 

17. Is there, any stronger argument for Infant Salvation than 

for Infant Baptism? 

18. Are the arguments for the two practically identical? 

19. Do Churches which forbid the Baptism of children produce 

a higher type of Christian Character than others? 



170 



CHAPTER VIII. 



Presbyterianism in Action. 

!. What is Christ's Criterion of Character? 

2. What influence do Creeds have on Character ? 

3. Who is credited as the Author of Modern Liberty? 

4. Narrate Some Achievements of Calvinism. 

5. Give account of the Struggle in France. 

6. Who was the Founder of the Dutch Republic? 

7. Quote some of the Tributes paid Scotland. 

8. Give account of the Conflict in England. 

9. What was the Issue in the Battle of the Boyne ? 

10. Who proclaimed the First Declaration of Independence in 

the United States? 

11. What part did Presbyterians play in the Revolution? 

12. What Church has furnished the Martyrs of the Ages? 

13. Give some account of the Early Ages. 

14. Tell of the Waldensian Martyrs. 

15. Give account of St. Bartholomew's Day. 

16. Narrate the Persecutions in Holland. 

17. Describe "The Killing Time" in Scotland. 

18. What are some modern forms of Persecution? 

19. Illustrate the influence of Calvinism on Individual Lives. 

20. Who was William the Silent? John Knox? Andrew 

Melville? Coligny? Stonewall Jackson? Woodrow 
Wilson ? 

21. Illustrate Influence on National Life. 

22. Give Summary of Achievements of Calvinists. 



171 



CHAPTER IX. 



Presbyterian ism and Catholicity. 

1. What is the Teaching of its Confession on the Communion 

of Saints? 

2. Does its definiton of the Church include others? 

3. Does it guarantee the Right of Private Judgment? 

4. Does it recognize others in dismissing members or receiv- 

ing them from other Christian Bodies? 

5. Are its gifts confined to itself ? 

6. Name some of its liberality to other enterprises. 

7. Show its preeminence in Federation Movements. 

8. Are its fundamental principles shared by others? 

9. In what way are others beginning to conform to its Type ? 

10. Show its Catholicity by extent of its numbers. 

11. Show this by the extent of its Territory. 

12. In what sense is it World-Wide? 



172 



CHAPTER X. 



$re$bpteriam*m anb ffli&iiom 

1. What is the chief Mission of the Church? 

2. Show that the essential principles of Calvinism are calculated 

to promote Missions. 

3. What are the practical proofs of the Missionary Spirit? 

4. What was the chief characteristic of the First Century? 

5. Who was the greatest Calvinist and Missionary — Why? 

6. Give account of the First Protestant Mission undertaken. 

7. What was the character of Calvin's Missionary Work? 

8. Show that Calvinism was inherently Missionary. 

9. What part has Calvinism had in Modern Revivals? 

10. Name some of the greatest Calvinistic Missionaries of the 

World. 

11. Show the Missionary Spirit of Presbyterianism. 

12. Recite some of the Testimonies to that effect. 

13. Give account of American Presbyterianism in Missions. 

14. Show the Cosmopolitan Character of Presbyterianism. 

15. What is the guarantee of Victory? 

16. Demonstrate it by Prophecy. 

17. Show that the Eternal Decree of God guarantees the 

triumph of Christ and His universal reign. 



173 



INDEX 



Achievements, Presbyterian. 138, 
139 

Adams, John, President, quoted, 40 
America, Conflict in, 39, 125 
Ancient Church and Missions, 152 
Anglo-Saxon, Reversion to Pagan- 
ism, 28 

Apostolic succession, 19, 20 
Armaud, Henri, quoted, 24 
Arminianism, 42 

Attributes, Divine, and Calvinism, 
48 

Augustine, Missionary, 28 

Baker, Judge Henry, quoted, 138 
Bancroft, quoted, 125 
Baptism and Circumcision, 107, 112 
Baptism, Classic, 89 
Baptism, Definition, 87 
Baptism, Individuals, 97 
Baptism into death, 99 
Baptism, Jewish, 92 
Baptism, Mode not essential, 88 
Baptism, New Testament Usage, 96 
Baptism of Children Scriptural, 106 
Baptism of Christ, 94 
Baptism of Holy Ghost, 96 
Baptism of Infants Historic, 103 
Baptism, Prophetic, 93 
Baptism, Red Sea, 91, 114 
Baptisms, Household, 115 
Bapto vs. Baptizo, 88 
Barnes, Albert, quoted, 42 
Beecher, Henry Ward, quoted, 136 
Bible, Only Rule of Faith, 3, 75 
Bohemia, Martyrdom, 132 
Boyne, Battle of, 124 
Brevard, Ephraim and Declaration, 
40 

Briggs, Chas. A., quoted, 145 
Britannica Encyclopedia, quoted, 74 
Buckle, quoted, 119, 123 

Calvin and Missions, 153 
Calvinism, Achievements, 139 
Calvinism and Liberty, 119 
Calvinism and Missions, 151, 154 
Calvinism and Revivals, 155 



Calvinism differs from Fatalism, 43, 
51 

Calvinism, Guaranty of Victory, 160 
Calvinism, Influence on Moral Char- 
acter, 55 
Calvinism, Keynote, Grace, 44 
Calvinism magnifies grace, 44, 56 
Calvinism of Presbyterianism, 51 
Calvinism, Philosophy, 6, 43 
Calvinism, Scope of, 6 
Calvinism vindicates justice, 56 
Calvinism, Why Revealed, 57 
Carlyle, Thomas, quoted, 137 
Catholicity, Presbyterian, 140 
Campbell, quoted, 122 
Celtic Christianity, 26, 27 
Children and Christ, 108 
Children and Kingdom, 109 
Children, Status of, 113 
Choate, Rufus, quoted, 127 
Christ and Calvinism, 45 
Christianity, Early Days of, 22 
Christianity, Celtic, 26 
Church, Being vs. Well being, 2 
Church Courts, Graduation of, 16 
Church Government, Forms of, 11, 
12 

Church, Identity of, 77 
Church Polity, Scriptural, 59 
Church, Right of Appeal, 74 
Church, Spiritual Character, 17 
Church, Unity of, 71-74 
Circumcision and Baptism, 107, 112 
Clark, Adam, quoted, 48 
Columba, St., quoted, 29 
Community of Life, 144 
Conformity to Presbyterian Type, 
146 

Co-operation, Presbyterian, 142 
Cosmopolitan Presbyterianism, 159 
Covenant and Children, 102 
Covenant, Abrahamic, 105 
Covenanters, 33-36, 132 
Council, Advisory, inadequate, 63 
Council, Jerusalem, Keystone, 60 
Council, Prelacy untenable, 61 
Council, Principles Presbvterian, 65 
-68 



INDEX 



Council, Principles of Church Pol- 
ity, 65 

Council, Representative Assembly, 
64 

Creeds and Character, 118 
Cromwell, Oliver, quoted, 25 
Culdee Church, 30 

Dale, Jas. W., quoted, 90 
D'Aubigne, quoted, 13, 31, 155 
Decrees, Conditional, 49 
Dublin, Archbishop of, quoted, 19 
Dyer, quoted, 155 

Elders and Bishops, their Identity, 
14 

Elders Common to every dispensa- 
tion, 4 

Elders, Equality of, 69-70 

Elders, Plurality in every church, 16 

Elders Rule, 67 

England, Conflict in, 123 

Episcopacy, 12, 21 

Evangelists, Calvinistic, 156 

Extent of Empire, Presbyterian, 147 

Fatalism, Philosophy of, 43 
Federation, Presbyterian, 144 
France, Conflict in, 120 
Froude, Jas. Anthony, quoted, 122, 
135 

Geddes, Jennie, 33 
Gibbon, Edward, quoted, 15 

Hayes, Dr., quoted, 143 
Henderson, Alexander, 34 
Heron, Prof., quoted, 32 
Hoge, Moses D., quoted, 157 
Holland, Conflict m, 121 
Hungary Martyrdom, 132 
Huguenots, struggle of, 121 
Huguenots persecuted, 130 

Independency, 21 

Infant Baptism vs. Salvation, 117 

Iona, 29 

James I, quoted, 33 
Jerome, quoted, 22 
John and Calvinism, 46 
Joseph, Story of, 8 
Jude and Calvinism, 47 

Kerr, Dr. R. P., quoted, 26 



Koran, quoted, 43 
Knox, John, Work of, 122 
Kuyper, Abraham, quoted, 19 

Lambs and the Fold, 110 
League and Covenant, 35 
Lecky, quoted, 121 
Leyden, Siege of, 121 
Liberty and Calvinism, 119 
Lindsay, Prof., quoted, 157 
Literature and Calvinism, 49 
Logic and Calvinism, 47 
Lowell, Jas. Russell, quoted, 137 
Luke and Calvinism, 47 

Macaulay, Historian, quoted, 20 
Martyrdom and Presbyterianism, 
127 

Massacre, St. Bartholomew, 131 
McFetridge, quoted, 123, 125, 126, 
134 

Mecklenburg Declaration, 125 
Methodist Ecumenical Conference, 

quoted, 157 
Milman, Dean, quoted, 27, 28, 29 
Milton, John, quoted, 25 
Missions and Presbyterianism, 150, 

158 

Monument, Martyrs, 133 

Moore, Thomas Verner, quoted, 41 

Motley, quoted, 122, 131 

Names, Denominational, 20 
Neander, Church Historian, quoted, 
27 

Ordination, Act of Court, 16 

Parable of the lost, 9 
Patrick, St., 28 
Paul and Calvinism, 46 
Pentecost and Promise, 111 
Persecution, Modern, 133 
Peter and Calvinism, 46 
Predestination, 1, 7 
Predestination, Analogy of, 10 
Predestination and Providence, 6 
Presbyterian Achievements, 138 
Presbyterian Assembly, U. S., 

quoted, 160 
Presbyterian Catholicity, 141 
Presbyterian Church, U. S., 158 
Presbyterian Church, U. S., statis- 
tics, 159 
Presbyterian cooperation, 142 
Presbyterian Extent of Empire, 147 



INDEX 



Presbyterian Federation, 144 
Presbyterian Form of Government, 

its Elements, 13-16 
Presbyterian Junta, 125 
Presbyterian Missions, 150, 156, 158 
Presbyterian Recognition of others, 

142 

Presbyterian Statistics, 148 
Presbyterianism and Character, 134 
Presbyterianism, Calvinism of, 51 
Presbyterianism Distinctive Prin- 
ciples, 2, 18 
Presbyterianism, Historic, 22 
Presbyterianism, Martyrdom, 127, 
133 

Presbyterianism Persecuted, 36, 133 
Presbytery vs. Episcopacy, 32 
Preston, W. C, quoted, 13 
Prime, Dr. Irenaeus, quoted, 143 
Prophecy and Calvinism, 48 

Ranke, quoted, 13 
Renan, Ernest, quoted, 19, 42 
Rice, Dr. John H., Overture, 158 
Roman Catholic Church, its Basis of 

Authority, 3 
Roman Catholic Church, develop- 
ment of, 22 
Rule of Faith and Practice, 3 

Sacraments, Anticipative, 84 
Sacraments, Commemorative, 83 
Sacraments, Lord's Supper, Calvin's 

Interpretation of, 81 
Sacraments, Lord's Supper, Inter- 
pretation of, 80 
Sacraments, Sealing ordinance, 82 
Sacraments, means of grace, 85 
Sacraments, Significance of, 79 
Sacraments, Symbolic, 82 
Science and Calvinism, 49 
Schaff, quoted, 120 



Scotland and Ireland change names, 
28 

Scotland and England compared, 31 
Scotland, Conflict in, 122 
Scotland, Martyrs, 133 
Smiles, Samuel, quoted, 137 
Smith, Egbert W., quoted, 123, 148 
Sovereignty and Free-Agency, 5, 7, 
52 

Sovereignty Illustrated, 53 
St. Bartholomew's Day, 131 
Stanly, Dean, quoted, 15, 34 
Statistics, Presbyterian, 148 
Stevenson, Robert Louis, quoted, 50 
Stillingfleet, Bishop, quoted, 30 
Stuarts, Restoration of, 37 

Taine, quoted, 124 
Tertullian, quoted, 27 
Testaments, Old and New, their re- 
lationship, 4 
Thornwell, Jas. H., quoted, 73 
Tilghman, quoted, 73 
Truth, Consistent, 1 

Usher, Archbishop, quoted, 30 

Venables, Canon, quoted, 58 

Waldenses, 23-26, 130 
Waldenses and Martyrdom, 129 
Walpole Horace, quoted, 40 
Washington, George, 127 
Wells, H. G., quoted, 39 
Westminster Confession, 35 
Westminster Confession, quoted, 
140 

Westminster Assembly, 35 
Whig Club, 125 

Wilson's Theology, quoted, 136 
William of Orange, 1, 6, 123 
Witherspoon, John, quoted, 126 
World Wide Presbyterianism, 148 



177 



CHAPTER I. 
PRESBYTERIANISM — A SYSTEM. 

Introduction. 

1. Kindred Principles form a Complete System. 

2. Basic Principle in Nature, Philosophy and Religion. 

3. Presbyterianism, a Distinctive System of Truth. 

I. The First Principle. 

The Word of God, the only Rule of Faith and Practice. 

1. Variations Illustrated. 

2. Presbyterianism Insists on the Whole Bible. 

3. Its Principles Interwoven Throughout the Scriptures. 

II. The Second Principle. 

Emphasizes Divine Sovereignty and Human Free-Agency. 

1. A System of Theology and a Type of Philosophy. 
Solution of the Universe and Explanation of Providence. 
Predestination, the Purpose of God in Eternity. 
Providence, the Unfolding of That Purpose. 

2. Sovereignty, and Free-Agency Illustrated. 
Old Testament Illustration — Joseph. 

New Testament Illustration — Parable of the Lost. 

3. Analogy of Nature, Architecture, Pattern. 

III. The Third Principle. 
Presbyterianism, A Government by Elders. 

1. Three Primary Forms of Government. 

2. The Elements of the Presbyterian Form : 

(1) Election of Representatives by the People. 

(2) Identity of Elders and Bishops. 

(3) Plurality of Elders in Every Church. 

(4) Ordination by a Church Court. 

(5) Gradation of Courts from Lower to Higher. 

IV. The Fourth Principle. 

The Spiritual Character of the Churchy 

1. No Commission to Function in Civil Affairs. 

2. The Mission of the Church is Evangelistic. 

CHAPTER II. 
PRESBYTERIANISM IN HISTORY. 

Introduction. 

The Antiquity of Presbyterianism.^ 

1. Apostolic Succession, — Spurious vs. Genuine. 

2. Principles Precede Denominational Names. 

3. Historic Development of the Church. 

viii 



I. The Early Days of Christianity. 

1. Presbyterianism, Historic and Scriptural. 

2. Testimony of Edward Gibbon and Jerome. 

II. The Waldenses. 

1. Principles, Not Always, Nor in All Parts, Presbyterian. 

2. Through Persecution "Kept the Faith." 

3. Represented in Pan Presbyterian Alliance. 

III. Celtic Christianity. 

1. Ancient Origin Unaccountable. 

2. Reversion to Paganism in England. 

3. Christianity Restored by Augustine the Monk. 

4. St. Patrick in Ireland Preceded Him. 

5. Iona and the Culdees. 

6. Type Not the Modern Papal System. 

7. Huguenots, Dutch and Hungarians Had Same Conflict. 

IV. Conflict Between Presbytery and Episcopacy. 

1. The Westminster Confession of Faith. 

2. The Covenanters "Kept the Faith." 

3. The Heroic Struggle in Scotland. 

4. The Restoration of the Stuarts. 

(1) Political Consequences. 

(2) Religious Disaster. 

V. The Conflict Transferred to America. 

1. War of the Revolution Not for Civil Rights Alone. 

2. Presbyterians Played the Larger Part. 

3. Chief Victory Was Religious Liberty. 

CHAPTER III. 

PRESBYTERIANISM AND CALVINISM. 

Introduction. 

1. Relation Between These Terms. 

2. Kindred Principles of Philosophy. 

I. "To the Law and to the Testimony/' 

1. The Testimony of Christ. 

2. The Theology of Paul, Peter and John. 

3. Statements of Other Inspired Writers. 

II. The Logic of Philosophy. 

1. The Nature of the Divine Attributes. 

2. Contingent Events Cannot Be Predicted. 

3. Conditional Decrees — A Contradiction. 

III. ScrENCE and Literature. 

1. Science — Blind Testimony to the Truth. 

2. Literature Lends Its Assent. 

IV. The Calvinism of Presbyterianism. 

1. Calvinism, Not Fatalism. 

2. Sovereignty and Free-Agency Alike Taught. 

Illustrations Support the Truth. 



3. Influence of Calvinism on Character. 

4. Calvinism Vindicates the Justice of God. 

5. Magnifies the Grace of God. 

CHAPTER IV. 

PRESBYTERIANISM AND CHURCH POLITY. 

Introduction. 

1. The Historic Appeal vs. Scriptural Appeal. 

2. The Council at Jerusalem, Keystone of Church Polity. 

I. The Prelatic Theory Untenable. 

1. There Were Apostles at Antioch, If Inspiration Needed. 

2. Arguments in an Inspired Council, Out of Place. 

II. Advisory Principle Inadequate. 

1. Refuted by Composition — "Apostles and Elders." 

2. By the Binding Authority of the Decrees. 

3. By the Extent of Its Jurisdiction. 

III. The Presbyterian System Sustained. 
Established by the Principles Practiced. 

1. Rulers, Not the People, Acted. 

(1) Confirmed by Other Teachings and Acts. 

(2) Names and Distinctions Indicate Two Classes. 

(3) Directions, How to Rule, Imply Two Classes. 

(4) Instructions to the People to "Obey" Rulers. 

(5) Plurality of Elders Cannot Otherwise Be Explained. 

2. Disproves the Claims of Prelacy. 

(1) Decision, Not by "Apostles" Only But Includes "Elders." 

(2) Apostles Present as Ruling Elders. 

(3) Elders Present in the Capacity of Rulers. 

3. Equality of the Eldership. 

(1) Associated with Apostles on Equality. 

(2) Decree Published in Name of Elders as Well. 

4. Exhibits the Unity of the Church. 

(1) Affected Not Antioch Alone But Whole Church. 

(2) Name "Church" in the Singular, Expressing Unity. 

(3) Figures Employed — "Family," "Temple," "Body." 

5. Exhibits the Right of Appeal. 

(1) Trouble at Antioch Settled at Jerusalem. 

(2) Furnishes Precedent for Similar Cases. 

6. Shows Scriptures as the Sole Authority. 

(1) The Council Appealed to Scriptures. 

(2) Not Legislative But Declarative. 

CHAPTER V. 

PRESBYTERIANISM AND THE SACRAMENTS. 
The Lord's Supper. 

Introduction. 

1. The Identity of the Church. 

2. The Proofs of That Identity. 

x 



(1) Church in All Ages Had the Same Theology. 

(2) Salvation by Faith Under Each Dispensation. 

(3) Sacraments, the Same in Both Testaments. 

(4) Constitution, the Same — Government by Elders. 

I. The Significance and Purpose of a Sacpament. 

1. Definition of the Lord's Supper. 

2. Diverse Interpretations. 

(1) Roman Catholic Contradicts Senses and Reason. 

(2) The Lutheran Contradicts Law of Nature. 

(3) The Zwinglian Inadequate. 

II. The Calvinistic Interpretation. 

1. Symbolic of Redemption. 

2. Sealing Ordinance. 

3. Commemoration of Calvary. 

4. Anticipation of Second Coming. 

5. Gracious Purpose. 

CHAPTER VI. 

PRESBYTERIANISM AND THE SACRAMENTS. 
Baptism. 

Introduction. 

1. Definition of Baptism. 

2. Mode, Not Essential. 

I. The Meaning of the Word. 

1. Classic Meaning in Greek Literature. 

2. Difference Between Bapto and Baptizo. 

II. Scriptural Usages Determine the Mode. 

1. Baptized in the Red Sea, But Not Immersed. 

2. Jewish Ritual Baptisms. 

3. Prophetic Baptisms. 

4. The Baptism of Christ — Jewish. 

5. New Testament Usage of Terms. 

6. Baptism by the Holy Ghost. 

7. Individual Baptisms. 

8. Baptism "Into Death"— Not Water. 

9. Sprinkling, Common to Both Testaments. 
10. "One Lord, One Faith, One Baptism." 

CHAPTER VII. 

PRESBYTERIANISM AND THE COVENANT. 
Infant Church Membership. 

Introduction. 

1. Human Relationships. 

2. The Historic Practice of the Church, 

I. The Covenants and the Children. 

1. The Covenant with Adam for His Posterity. 

2. The Abrahamic Covenant. 

xi 



II. Scriptural Warrant for Baptism of Children. 

1. The Circumcision of Christ. 

2. Christ and the Children. 

3. The Fold and the Lambs. 

4. Pentecost and the Promise. 

5. Circumcision and Baptism Identical. 

6. The Status of Children. 

7. The First Baptism. 

8. Household Baptisms in New Testament. 

9. Infant Baptism vs. Infant Salvation. 

CHAPTER VIII. 
PRESBYTERIANISM IN ACTION. 

Introduction. 

1. "Wisdom Justified of Her Children." 

2. Creeds Influence Character. 

I. Calvinism and Liberty. 

1. The Huguenots of France. 

2. The Dutch Republic. 

3. The Covenanters of Scotland. 

4. The Puritans and Presbyterians in England. 

5. The Heroic Struggle in America. 

II. PRESBYTERIANISM AND MARTYRDOM. 

1. The Early Days of Christianity. 

2. The Waldensian Martyrs. 

3. "The Burning Bush" in France. 

4. The Duke of Alva in Holland. 

5. "The Killing Time" in Scotland. 

6. Modern Persecutions. 

III. PRESBYTERIANISM AND MORAL CHARACTER. 

1. Individual Illustrations. 

2. National Character. 

3. Summary of Achievements. 

CHAPTER IX. 

PRESBYTERIANISM AND CATHOLICITY. 

Introduction. 

1. The Confession of Faith Recognizes "Communion of Saints.*' 

2. Guarantees "Right of Private Judgment." 

I. The Recognition of Other Faiths. 

1. Dismisses Members Freely to Other Denominations. 

2. Accepts Certificates From All Evangelical Churches. 

II. Presbyterian Cooperation. 

.1. Liberal Support of Undenominational Enterprises. 

III. Presbyterian Preeminence in Federation. 

1. Commends and Enters All Joint Organizations. 

xii 



IV. Community of Faith and Life. 

1. In Some Form All its Principles Endorsed by Others. 

2. Its Spiritual Life Shared by Various Others. 

V. Conforming to the Presbyterian Type. 

1. Many Others Incorporating its Essential Features. 

VI. Catholicity in Extent of Empire. 

1. In the Multitude of its Numbers. 

2. World Wide Extent of its Territory. 

CHAPTER X. 
PRESBYTERIANISM AND MISSIONS. 

Introduction. 

1. The Mission of the Church. 

2. Presumption in Favor of the Missionary Spirit of Calvinism. 

I. Results, the Practical Test. 

1. Missionary Spirit of First Century. 

2. Paul, the Model Missionary. 

3. John Calvin and Missions. 

4. Father of Evangelical Missions. 

5. First Effort of Protestantism in Missions. 

II. Calvinism, Inherently Missionary. 

1. Successes in Europe. 

2. Calvinism and Modern Revivals. 

III. The Missionary Spirit of Presbyterianism. 

1. Leads in Gifts and Missionary Heroes. 

2. Testimonies to its Achievements. 

3. American Presbyterian Effort. 

4. Cosmopolitan Character of Presbyterianism. 

IV. Calvinism, the Guarantee of Victory. 

1. Prophecy, the Assurance of Triumph. 

2. The Divine Decree Guarantees Christ's Victory. 



xiii 



H 157 82 



